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THE NEW EASY ENGLISH EDITION

OF THE ADULT SABBATH SCHOOL LESSON QUARTERLY

Designed particularly, but not exclusively, for:

OThose whose first language is not English.

Oahe hearing impaired.

OThose who prefer larger print for easy reading.

OThose who want theology in clear and more undertandable language.

Order Through Your Conference Adventist Book Center

Contents

The Great Gulf



7. Lessons From the Sanctuary

The Go-between



8. The Sanctuary Services

Mediation—A Universal Need



9. Advocate Versus Adversary

What Our Mediator Does



10. Our Priest-King

Jesus' Qualifications



11. Mediator and Judge

Earthly Illustrations



12. When Mediation Ceases

13. No More Gulf

The Adult Sabbath School Lessons are prepared by the Sabbath School Depart-

ment of the General Conference of Seventh-day Adventists. The preparation of

the lessons is under the general direction of a worldwide Sabbath School Lesson

Committee, the members of which serve as consulting editors. The published les-

son quarterly reflects the input of the committee and thus does not solely or neces-

sarily represent the intent of the author.

Editorial Offices: 6840 Eastern Avenue, N.W.

Washington, D.C. 20012

Lesson Author: Charles Bradford

Editor: Leo R. Van Dolson

Editorial Secretary: Florence L. Wetmore

Circulation Manager: Gary D. Grimes

Art and Design: Pacific Press

Scripture references other than from the King James Version quoted by permission in this quarterly are as

follows:

NASB. From

The New American Standard Bible,

The Lockman Foundation 1960, 1963, 1968,

1975. Used by permission.

NEB. From

The New English Bible,

Syndics of the Cambridge University Press, New York City.

NIV. From

The New International Version,

Used by permission.

NKJV. From

The New King James Version,

RSV. From the

Revised Standard Version,

sion of Christian Education of the National Council of the Churches of Christ in the U.S.A., and used by

permission.

TEV. From the

Good News Bible,

Adult Sabbath School Lessons (standard edition). Published quarterly by Pacific

Press Publishing Association, P.O. Box 7000, Mountain View, CA 94039, U.S.A.

One year subscription, $3.00; single copy, 75 cents. One year subscription to coun-

tries outside U.S.A., $4.20; single copy, $1.05. All prices at U.S.A. exchange.

Second-class postage paid at Mountain View, CA 94039, U.S.A. When a change of

address is desired, please send both old and new addresses.

Editions in Braille available. See page 97.

Adult

Sabbath School Lessons (USPS 702-480)/No. 358 / October-December 1984

W rid

Heipe

hat



urf

104.

udget ffering

Us Acco plish

Shown above is the new addition to Sagunto College in Spain, the special project you supported with your

Thirteenth Sabbath Special Projects Offering, second quarter, 1982.

Shown above are the projects you

helped make possible, second quar-

ter, 1982, when the Special Projects

portion of your mission giving

amounted to $302,425.04. Shown

at left is the girls' dormitory in

Sagunto, Spain; at right, the French

chapel, part of the reconstructed

evangelistic center in Brussels, Bel-

gium. This could not have been

undertaken without your help.

The special projects for this quarter

include a badly needed seminary

building for Mozambique Adventist

Seminary in Africa, and another for

French Adventist Seminary, Col-

longes, France. We thank you for

your generosity and for your prayers

on our behalf.

fir

Edwin Ludescher, President

Euro-Africa Division

"There is that scattereth, and yet increaseth"

(Prov. 11:24).

Introduction

Jesus Our Mediator

The desperateness of our situation called for a mediator. Our planet

was isolated in rebellion. Its inhabitants had been infected with sin. The

survival of the human race was in doubt. Communication had been

limited, and a great gulf separated human beings from God. An impen-

etrable gloom enshrouded the globe. To all appearances the rebels were

without hope, without remedy.

To bridge the gulf a mediator was needed who could provide a way

back to God—someone in between, someone who could bring the es-

tranged parties together. In the desperate situation God took the initia-

tive. Christ was provided as Mediator. He alone had the proper creden-

tials and credibility to be able to guarantee results, to speak to both sides

and to draw fallen human beings back into fellowship with God. In order

to do so He had to be willing to pay the price, no matter how high it would

be. Being interested in us in a most personal way, He was determined not

to fail or become discouraged in His intervention on our behalf.

The Mediator has acted and continues to act in our behalf. Most of His

primary mission has been accomplished. Planet Earth rightfully is His.

The broken relationship has been restored. The communication gulf has

been bridged, the gloom has been lifted, and salvation has been provided

for those willing to accept it.

Two more acts in the drama remain—the completion of the investiga-

tive judgment and the complete banishment of the instigator, the archen-

emy, the chief rebel and his followers in the fmal executive judgment.

Annihilation of the root cause will lead to the restoration of the planet to

what God originally intended it to be.

For the next thirteen weeks, we will embark on a study journey

through this grand truth, Jesus our Mediator, and will trace His activity

and ministry. We will come to know Him better in the many phases of His

noble efforts to rescue humanity. We will understand more clearly the

way God works and come to experience at deeper levels the impact of

what He has done and what He is doing—of the great salvation He has

provided. Doing so should enable us to articulate more effectively the

essential meaning of the grand old story. No wonder this teaching has

been called the central doctrine of the Christian faith. It is a key to the

unity of the Bible. In the Mediator, Jesus Christ, God has placed before

His throne our Substitute and Surety.

Christianity is a religion of mediation. Ever since the inception of sin,

Jesus has been and continues to be our Mediator with the Father. His

mediation is our only hope of redemption and restoration.

"God is approached through Jesus Christ, the Mediator, the only way

through which He forgives sins. . . . This is the sinner's only hope, and if

he rests here in sincere faith, he is sure of pardon and that full and free.

There is only one channel and that is accessible to all, and through that

channel a rich and abundant forgiveness awaits the penitent, contrite soul

and the darkest sins are forgiven."—Ellen G. White Comments,

S.D.A.

Bible Commentary, vol.

7, pp. 912, 913.

IINIM=11M

DAys

September 30 to October 6

REAPlaa

Adult Lesson

The Great Gulf

MEMORY TEXT: "Behold, the Lord's hand is not shortened, that it can-

not save; neither his ear heavy, that it cannot hear: but your iniquities have

separated between you and your God, and your sins have hid his face from

you, that he will not hear"

(Isa. 59:1, 2).

Modern literature is studded with terms such as

hostility, estrange-

ment,

and

alienation.

If writers and artists reflect the thinking and feel-

ings of their generation, then our generation is characterized in a special

way by a sense of separation and lostness. The biblical writers, the

prophets, always have addressed such a feeling. They had what might be

called three-dimensional vision—being able to see the past, present, and

future. From their viewpoint, God and human beings are separated by a

great gulf across which God alone is able to provide a bridge. These holy

men of God did not speak softly. Loudly and clearly they thundered and

trumpeted about the awful distance, the terrible chasm that lay between

sinful humanity and the sinless God. The prophets may appear to be

gloomy, even pessimistic at times; but, above all, they are realists. They

tell it like it is. It is against this dark background that the good news is

flashed and is all the more welcome because of it. The chasm

has

been

bridged by the Mediator.

"By transgression man was severed from God, the communion be-

tween them was broken; but Jesus Christ died upon the cross of Calvary,

bearing in His body the sins of the whole world, and the gulf between

heaven and earth was bridged by that cross. Christ leads men to the gulf,

and points to the bridge by which it is spanned, saying, 'If any man will

come after me, let him deny himself, and take up his cross daily, and

follow me.' "—Ellen G. White Comments,

S.D.A. Bible Commentary,

vol.

7, p. 941.

In John 3:14 we find Jesus telling Nicodemus that He, the Son of man,

must be "lifted up" on the cross. To lift up is to place in full view. Christ

on the cross becomes the great center of attraction, the magnet that

draws. Thus God and human beings are drawn together. The hostility,

the rebellion, the sinfulness, all that separates, is overcome by this "lift-

ing up." The cross now serves as the mightiest of weapons and is indis-

pensable to the work of mediation.

Sunday

September 30

The Great Gulf

Part 1 — God Is Holy

"Above it [the throne] stood the seraphims: each one had six wings; with

twain he covered his face, and with twain he covered his feet, and with

twain he did fly. And one cried unto another, and said, Holy, holy, holy, is

the Lord of hosts: the whole earth is full of his glory" (Isa. 6:2, 3). (See also

Rev. 4:8.)

Heaven is a worshiping community. God is the object of worship. He

dwells in light unapproachable. All of heaven's inhabitants recognize His

benevolent sovereignty. There is an essential difference between God

and His created beings. In the sense of

ultimate

sacredness He alone is

holy. When we speak of the holiness of God, we mean His absolute per-

fection of character in contrast with human imperfections, His infinite

purity in contrast to human impurities. God is the "wholly other" and as

such is unapproachable by fallen beings. The gulf between God and sinful

humanity is a real one. The separation is clear and distinct. Modern think-

ing would narrow the gap by reducing God to the likeness of humanity.

When this is done the awe and mystery that the Bible attributes to angelic

worship gives way to a familiarity on our part that is out of place. God's

holiness must be kept in proper perspective.

What is significant about Isaiah's response to the vision of God? Isa. 6:5.

Isaiah's response is the only proper response. "You should solemnly

consider that you are dealing with the great God, and should ever remem-

ber that He is not a child, to be trifled

with."—Testimonies,

vol. 2,

p. 221. Whenever human beings glimpse the awesome purity and holiness

of God, their response is similar to Isaiah's. One example is that of Peter

when he recognized this quality of holiness in Jesus Christ. His reaction

was, "Depart from me; for I am a sinful man, 0 Lord" (Luke 5:8). Later

Peter came to realize that the sinner needs to draw close to God in order

to overcome sin.

SEARCH AND LEARN: Indicate below what some of the other Bible writ-

ers have to say about God's holiness:

1 Sam 2.2



Ps. 111:9



Hab. 1:12, 13



Heb. 1:8, 9



James 1:13



Monday

October 1

The Great Gulf

Part 2 — My Thoughts Are Not Your Thoughts

"My thoughts are not your thoughts, neither are your

ways

my ways,

saith the Lord. For as the heavens are higher than the earth, so are my ways

higher than your ways, and my thoughts than your thoughts" (Isa. 55:8, 9).

God should never be confused with His creatures. He is different. In

this lesson we will not deal with minor contrasts but with vast differ-

ences. God and those created in His image have different modes and pat-

terns of thought—different perceptions. As the prophet sees it, there is

no point where human lines of thinking can serve as the measure of God's

way of thinking.

However, we are not talking about a God whose apparent remoteness

and total "otherness" means that He is inaccessible to us. The Bible pic-

tures God as being greatly concerned about people. His high and lofty

thoughts are not evil, malicious thoughts. They are loving "thoughts of

peace" (Jer. 29:11). (See also Ps. 40:5; Ps. 139:17, 18.)

SEARCH AND LEARN: Today's text speaks of the thoughts of God and the

ways of God. Read the texts that follow; then indicate how they describe the

ways

of God:

Ps. 18:30



Hosea 14:9



Hab 3.6



Rev. 151



Seventh-day Adventists are called upon to reproduce God's character

before the world in word and life. How can we do so convincingly if we

have not caught Isaiah's vision? Ellen White gives this description of the

kind of people who can represent the true God rightly: "Like Moses, they

have had a view of the awful majesty of holiness, and they see their own

unworthiness in contrast with the purity and exalted perfection of the In-

finite One."—The

Great Controversy,

p. 470.

THINK IT THROUGH: What does all this

say

to us about worship? How

can we apply in our homes and in our churches what we have been study-

ing? How will it affect our witness?

FURTHER STUDY:

The Great Controversy,

pp. 468-471.

Tuesday

October 2

The Great Gulf

Part 3 — We Are Sinners

"Behold, I was shapen in iniquity; and in sin did my mother conceive

me" (Ps. 51:5).

The Bible states it clearly. There is no possibility of misunderstanding

it. We are sinners. Although we are not born with the guilt of sin, we are

born with natures inclined to sin. This is our natural condition. We are

not condemned for what we inherited from Adam, but the result of that

inheritance is evident in those sins for which we

are

held accountable.

What is the significance of the term Paul

uses

to illustrate our sinful na-

ture? Rom. 7:18; 8:5, 8, 12, 14.

Paul often uses the term

flesh

to describe the unregenerate state in

which we find ourselves. When used this way,

carnal mind and flesh

are

synonyms. The carnal or fleshly mind is the seat of sin. Sin permeates the

flesh and uses it for evil purposes. The flesh has a bent or bias toward

sinning, an evil orientation. "There is in his [man's] nature a bent to evil,

a force which, unaided, he cannot

resist"—Education,

p. 29.

Paul uses another term—Adam or the

first Adam.

By this he means

that unregenerate, unsanctified humanity is tied to Adam's fate. This is

the sin-death syndrome. "As in Adam all die" (1 Cor. 15:22).

In the "flesh" we human beings are dominated by another power. We

are in bondage to self; in slavery, "sold under sin" (Rom. 7:14). Because

the human heart resents this fact, it attempts in various ways to deny it.

Bondage is a harsh word. No one likes the idea of such a galling yoke. In

Jesus' day the religious leaders reacted violently to His suggestion that

they were slaves. But the principle is clear. "Whosoever committeth sin

is the servant of sin." The worst possible bondage is to be ruled by evil.

"Every soul that refuses to give himself to God is under the control of

another power. He is not his own man. He may talk of freedom, but he is

in the most abject slavery. He is not allowed to see the beauty of truth, for

his mind is under the control of Satan. While he flatters himself that he is

following the dictates of his own judgment, he obeys the will of the prince

of darkness."—The

Desire of Ages,

p. 466.

From every perspective the gulf between God and humans is impass-

able. The situation in which we find ourselves demands a mediator.

How far was Heaven willing to go to provide the needed Mediator? Rom.

8:3.

FURTHER STUDY:

Steps to Christ,

"The Sinner's Need of Christ," pp.

17, 18;

The Great Controversy,

p. 505.

11 Wednesday

October 3

The Great Gulf

Part 4 — Rebels

"The carnal mind is enmity against God: for it is not subject to the law of

God, neither indeed can be" (Rom. 8:7).

Sin has thrown us out of harmony with heaven. Our moral machinery

does not mesh with the operation of the heavenly machinery. As sinners

we are rebels, at enmity with God rather than with Satan. Like a man

caught in quicksand, all our efforts to extricate ourselves only plunge us

deeper in the quagmire. "It is impossible for us, of ourselves, to escape

from the pit of sin in which we are sunken. Our hearts are evil, and we

cannot change them.

"—Steps to Christ,

p. 18.

What is the function of the law? Rom. 3:20; 7:7.

Self-deception is a terrible thing. Yet, all of us are subject to it. We are

tempted to live out a charade that Jesus called "hypocrisy" (play acting).

Often we go to great lengths to avoid being uncovered and

even

may

achieve a measure of success in our game, thus becoming comfortable

and self-satisfied. Then God's law pierces our souls. We perceive it as a

living, active, dynamic power—a revelation of God's character—rather

than as commandments written on stone. For the first time we recognize

the spirituality of the law as opposed to the letter. It dawns on us what our

real condition is—we are in the wrong camp, under the wrong banner,

possessed by the wrong spirit. We are horrified to realize that we really

never knew ourselves before. "The heart is deceitful above all things,

and desperately wicked; who can know it?" (Jer. 17:9).

"The apostle Paul, in relating his experience, presents an important

truth concerning the work to be wrought in conversion. He says, 'I was

alive without the law once'—he felt no condemnation; 'but when the

commandment came,' when the law of God was urged upon his con-

science, 'sin revived, and I died.' Then he saw himself a sinner, con-

demned by the divine law."—Ellen G. White Comments,

S.D.A. Bible

Commentary,

vol. 6, p. 1076.

What significance do you see in the additional terms that are used to de-

scribe the human condition outside of Christ? Eph. 2:2, 3; Col. 1:21; 3:6.

The distance or gulf between ourselves and God is intensified by our

repeated sinning, our refusal to make God supreme in our lives. Our

fallen nature is far from being like God's nature. By nature He is good,

just, and holy. All His attributes may be summarized in a single word—

love.

By nature we are the opposite. The work of the Mediator is to bring

these two opposites together—the sinful person and the holy God. This

calls for a radical change that can be brought about only by Christ.

Thursday

October 4

The Great Gulf

Part 5 — Morality Alone Cannot Bridge the Gulf

There was a man of the Pharisees, named Nicodemus, a ruler of the Jews:

the same came to Jesus by night, and said unto him, Rabbi, we know that

thou art a teacher come from God: for no man can do these miracles that

thou doest, except God be with him. Jesus answered and said unto him,

Verily, verily, I say unto thee, Except a man be born again, he cannot see

the kingdom of God" (John 3:1-3).

Nicodemus "was a strict Pharisee, and prided himself on his good

works. He was widely esteemed for his benevolence and his liberality in

sustaining the temple service, and he felt secure in the favor of God. . . .

. . By virtue of his birth as an Israelite he regarded himself as sure of

a place in the kingdom of God. He felt that he needed no change. Hence

his surprise at the Saviour's words. He was irritated by their close appli-

cation to himself. The pride of the Pharisee was struggling against the

honest desire of the seeker after truth."—The

Desire of Ages,

p. 171.

In Nicodemus' case religion was an obstacle to faith. His brand of reli-

gion gave him a false security. He wanted to make his morality and good

works the basis of acceptance with God. Jesus punctured his preconcep-

tions. It is not rank sinners alone but all persons—high, low, rich, poor,

religious, and irreligious—who need Christ to make them and their works

acceptable to God.

What balance do we find in the writings of Paul about the futility of even

the moral individual's efforts to work out his own salvation and about the

necessity of good works? Rom. 3:20; Phil. 2:12, 13.

Without Christ even the moral person's efforts fall short. The gulf that

separates God from sinful beings is too deep and wide to be bridged by

human works. "Education, culture, the exercise of the will, human ef-

fort, all have their proper sphere, but here they are powerless. They may

produce an outward correctness of behavior, but they cannot change the

heart; they cannot purify the springs of life. There must be a power work-

ing from within, a new life from above, before men can be changed from

sin to holiness. . . .

" . . The idea that it is necessary only to develop the good that exists

in man by nature, is a fatal deception."—Steps

to Christ,

pp. 18, 19.

"He who is trying to reach heaven by his own works in keeping the law

is attempting an impossibility. There is no safety for the one who has

merely a legal religion, a form of godliness."—The

Desire of Ages,

172.

The biblical writers leave us one conclusion alone. Human beings must

look to some power above and outside of themselves—to God, for salva-

tion and for power to live as God wants us to live.

11 Friday

October 5

The Great Gulf

Part 6 — Focus and Application

"As Moses lifted up the serpent in the wilderness, even so must the Son of

man be lifted up: that whosoever believeth in him should not perish, but

have eternal life" (John 3:14, 15).

Incredible as it may seem, the terrible chasm that separates God and

humans has been bridged by Christ, symbolized as a serpent on a pole.

"When the people of Israel were dying from the sting of the fiery ser-

pents, God directed Moses to make a serpent of brass, and place it on

high in the midst of the congregation. Then the word was sounded

throughout the encampment that all who would look upon the serpent

should live. The people well knew that in itself the serpent had no power

to help them. It was a symbol of Christ."—The

Desire of Ages,

p. 174.

In what way do 2 Corinthians 5:21 and Galatians 3:13 help us to under-

stand why Christ was represented by the symbol of evil, the serpent?

The serpent has been the symbol of sin ever since Satan chose to use

that symbol in the Garden of Eden. The serpent on the pole represents

Christ becoming sin for us.

The first gospel sermon was preached by God Himself in the Garden of

Eden. Our Lord did not let things drift before implementing the great plan

of redemption. He declared to the serpent, "I will put enmity between

thee and the woman, and between thy seed and her seed; it shall bruise

thy head, and thou shalt bruise his heel" (Gen. 3:15). The seed of the

woman is the God-man who would accept the death penalty, a painful

wound from which He would recover. Before God pronounced the sen-

tence of death on the guilty pair, He gave a message of hope—a Saviour

will come, and He will be your Substitute and Surety.

How are people's responses to the good news of a Saviour from sin illus-

trated in the experience of Cain and Abel? Gen. 4:3-5.

Cain's refusal to comply with God's instructions was a denial of God's

authority. However, "Abel offered unto God a more excellent sacrifice

than Cain" (Heb. 11:4).

APPLICATION:

The first lesson sets the stage for the study of "Jesus

Our Mediator" by showing how sin has placed a universal gulf between

God and humanity. Identify the specific issues that mark this general gulf

and be prepared to discuss in class how we as Christians should relate to

these issues in our everyday lives.

yso

October 7-13

REAPING

Adult Lesson

The Go-between

MEMORY TEXT: "There is one God, and one mediator between God and

men, the man Christ Jesus" (1 Tim. 2:5).

From the inception of sin Jesus the Son has been the Go-between, the

Mediator. The only member of the Godhead who has been made visible,

He is the supreme revealer of God. Every contact with planet Earth since

the entrance of sin has been through Jesus Christ. "The Father has given

the world into the hands of Christ, that through His mediatorial work He

may redeem man and vindicate the authority and holiness of the law of

God. All the communion between heaven and the fallen race has been

through

Christ."—Patriarchs and Prophets,

p. 366.

Jesus, the Mediator, stands "in the midst of the throne" (Rev. 5:6),

firmly rooted in the Deity. He also became a citizen of earth in our behalf,

thus connecting earth and heaven. "No man hath ascended up to heaven,

but he that came down from heaven, even the Son of man which is in

heaven" (John 3:13). He still is the God in between. His mediatorial min-

istry is designed to bring together the parties separated by sin, including

those that were under the curse. "Having made peace through the blood

of his cross, by him to reconcile all things unto himself; by him, I say,

whether they be things in earth, or things in heaven" (Col. 1:20).

Before the foundation of the world the members of the Godhead agreed

that Jesus would become Heaven's agent of mercy and redemption—the

God who would bridge the gulf that was discussed in our last lesson. Ever

since that agreement was made, He has never slackened His efforts or

changed His position. He has remained constant, in Old Testament

times, in New Testament times, and through the long centuries on this

side of His ascension. "Jesus Christ the same yesterday, and to day, and

for ever" (Heb. 13:8). And so, He will ever be, world without end, the

One who agreed to stand between us and the Father, earth and heaven,

the unique and incomparable Mediator, the channel of saving grace, the

One who procures eternal salvation for those who look to Him in faith,

constantly trusting and obeying Him.

Sunday

October 7

The Go-between

Part 1 — God From Eternity

"The grace of the Lord Jesus Christ, and the love of God, and the com-

munion of the Holy Ghost, be with you all. Amen" (2 Cor. 13:14).

In order to understand as best we can Christ's position as Mediator, it

is necessary to recognize that He was and is a member of the triune God-

head, existing through all eternity. When we study the doctrine of the

Trinity we indeed are on holy ground. The idea of one God existing as

three persons is difficult for many to accept. There are three persons in

the Trinity, but we must be aware that the term

person

when used of

divinity is not the precise equivalent of the same term when it is used to

apply to human beings.

The unity of God is the great truth that distinguished Israel from her

neighbors. "Hear, 0 Israel: The Lord our God is one Lord" (Deut. 6:4).

Does the truth revealed in the Old Testament then contradict the truth

revealed in the New Testament? Of course not. The word used for God in

the first chapter of the Bible suggests more than one person within the

one Godhead. "God said, Let us make man in our image" (Gen. 1:26).

This doctrine of the Trinity is spiritually enriching to us. God has not

existed from all eternity as a single solitary being, but there always has

been unity and communion within the Godhead.

What did Jesus indicate about there being three persons in the Godhead?

Matt. 28:19, 20.

Father, Son, and the Holy Spirit are distinct personalities; yet They

form a divine unity and act unitedly in creation and redemption. "There

are three living persons of the heavenly trio; in the name of these three

great powers—the Father, the Son, and the Holy Spirit—those who re-

ceive Christ by living faith are baptized, and these powers will co-operate

with the obedient subjects of heaven in their efforts to live the new life in

Christ."—Evangelism,

p. 615.

SEARCH AND LEARN: What do the following texts contribute to our un-

derstanding of the doctrine of the Trinity?

1 Peter 1



Jude 20, 21



John 5:26



Monday

October 8

The Go-between

Part 2 — Foreordained Before the World Was

"Who verily was foreordained before the foundation of the world, but

was manifest in these last times for you" (1 Peter 1:20).

"In hope of eternal life which God, that cannot lie, promised before the

world began" (Titus 1:2).

It was settled in the eternal councils of the Godhead that Jesus, the

Son, should be man's Redeemer. We do not know exactly when. The

Bible simply says, "before the foundation of the world." "The plan of

salvation had been laid before the creation of the

earth."—Patriarchs

and Prophets,

p. 63. The plan was

laid,

well thought out, and carefully

designed. Nothing was left to chance. The agreement was that Jesus

should be the Lamb, the Sin Bearer.

What term used by Zechariah sometimes is used to describe the confer-

ence where the decision was made to redeem man? Zech. 6:13. (See also

Acts 2:23.)

"None but Christ could redeem fallen man from the curse of the law

and bring him again into harmony with Heaven. Christ would take upon

Himself the guilt and shame of sin—sin so offensive to a holy God that it

must separate the Father and His Son. Christ would reach to the depths

of misery to rescue the ruined race.

"Before the Father He pleaded in the sinner's behalf, while the host of

heaven awaited the result with an intensity of interest that words cannot

express. Long continued was that mysterious communing—`the counsel

of peace' . . . for the fallen sons of men. The plan of salvation had been

laid before the creation of the earth . . . ; yet it was a struggle, even with

the King of the universe, to yield up His Son to die for the guilty race. But

`God so loved the world, that He gave his only-begotten Son, that whoso-

ever believeth in Him should not perish, but have everlasting life.' John

3:16."—Patriarchs and Prophets,

p. 63.

"As a priest, Christ is now set down with the Father in His throne.

Revelation 3:21. Upon the throne with the eternal, self-existent One is He

who hath borne our griefs, and carried our sorrows.' . . .

" 'And the counsel of peace shall be between Them both.' The love of

the Father, no less than of the Son, is the fountain of salvation for the lost

race. . . . And in the ministration in the sanctuary above, 'the counsel of

peace shall be between Them both.'

"—The Great Controversy,

pp. 416,

417.

Sin sent shock waves throughout the universe. Heaven itself was

greatly affected. Angels stopped singing. Gloom spread everywhere.

Was earth to be forever cut off? Was the situation hopeless? No! As soon

as sin occurred Jesus stepped into the breach. He acknowledged His role

and function as Mediator, Surety, and Substitute for the human race.

Tuesday

October 9

The Go-between

Part 3 — Communicator and Revealer

"I beheld, and, lo, in the midst of the throne and of the four beasts, and

in the midst of the elders, stood a Lamb as it had been slain, having seven

horns and seven eyes, which are the seven Spirits of God sent forth into all

the earth" (Rev. 5:6).

At the center or focal point of John's vision stands Jesus. He has all

power (seven horns), He is all knowing (seven eyes), and through the

Spirit He is present everywhere.

To Jesus, the Second Person of the Godhead, has been assigned the

task of being the One within the Godhead who is to reveal God to lost

beings. Jesus is the Great Communicator. The fact that He is called

"Son" does not mean that He did not exist eternally. "The term by

which He is known, the Son of God, reflects His place in the plan of

salvation, a role determined before the world was

created."—Adventist

Review,

"The Son," Special Issue on Bible Doctrines [July 30, 1981], p.

6. After sin came, God continued to keep in contact with humanity

through Christ.

What do we learn about Jesus as God's chief spokesman? Heb. 11:1, 2.

This text implies that Christ serves as God's perfect Communicator

and Revealer. He is God's thought made audible, His speech made

understandable, and His form made visible. A. J. Gordon, an American

pastor of an earlier generation, took the position that Jesus is God spell-

ing Himself out to humans in language that we can understand. He felt

that all we need to know and can possibly know about God is revealed to

us in Jesus Christ.

SEARCH AND LEARN: When we speak of Jesus as the Second Person of

the Godhead, how do we avoid implying that He is inferior to God the Fa-

ther? Indicate how the following passages contribute to our answer to this

question:

John 1:1, 2



Heb. 1:8, 9



Col. 2:9



Jesus stands fully in the counsels of God, sharing His most intimate

secrets. This kind of relationship is possible only among equals. Jesus

does not assume a prerogative that is not His when He says, "I come

from the bosom of the Father. We are one."

FURTHER STUDY:

The Desire of Ages,

p. 19.

Wednesday

October 10

The Go-between

Part 4 — Between God and Us

"Jesus saith unto him, I am the way, the truth, and the life: no man

cometh unto the Father, but by me" (John 14:6).

In His own person Jesus is the way between God and humans. He does

not say that He will construct or make a way; rather, He declares, "I am

the way." How does He accomplish this? By His incarnation. By taking

on human flesh. "The Word was made flesh, and dwelt among us, (and

we beheld his glory, the glory as of the only begotten of the Father,) full

of grace and truth" (John 1:14).

"The humanity of the Son of God is everything to us. It is the golden

chain that binds our souls to Christ, and through Christ to God."—Ellen

G. White,

Youth's Instructor,

October 13, 1898.

Divinity and humanity were mysteriously combined, and man and God

became one. It is in this union that we find the hope of our fallen race.

Looking upon Christ in humanity, we look upon God."—Ellen G. White,

Signs of the Times,

July 30, 1896.

How did Jesus illustrate the comunication system between earth and

heaven? What makes communication between heaven and earth possible?

John 1:51; 14:6.

In His own person and being, Jesus is the connecting link between

heaven and earth; He is the communication system, the ladder, on which

angels ascend and descend. Angels are messengers. They carry the com-

muniques, but Jesus is the passageway over which the angels travel.

Without this provision no communication would be possible.

"Up to the time of man's rebellion against the government of God,

there had been free communion between God and man. But the sin of

Adam and Eve separated earth from heaven, so that man could not have

communion with his Maker. Yet the world was not left in solitary hope-

lessness. The ladder represents Jesus, the appointed medium of commu-

nication. Had He not . . . bridged the gulf that sin had made, the minis-

tering angels could have held no communion with fallen man. Christ

connects man in his weakness and helplessness with the source of infinite

power."—Patriarchs and Prophets,

p. 184.

How do we avoid giving the impression that we think of Jesus as shielding

us from an angry Father? What part did the Father have in providing the

"way"? John 3:16, 17; 2 Cor. 5:19.

God is the provider, the One who gives. His love prompts Him to give.

FURTHER

STUDY: Patriarchs

and Prophets,

pp. 63-70.

Thursday

October 11

The Go-between

Part 5 — Between Human Beings

"That he might reconcile both unto God in one body by the cross, having

slain the enmity thereby" (Eph. 2:16).

Christ's mediation not only affects the relationships between Jews and

Gentiles but all relationships. He joins humanity with divinity. At the

same time He does not leave the human race without the means to live at

peace on personal, family, or national levels. Jesus is the cement that

binds. His blood is the bonding agent. His mediatorial work forms more

than a dry theory. It has a powerful effect on all who accept Him as their

personal Saviour. All that He has done is of no avail until we take advan-

tage of it. The work of Calvary should be ongoing and continual.

What practical result of Christ's mediation takes place in human experi-

ence? Col. 3:15-17.

"A union of believers with Christ will as a natural result lead to a union

with one another, which bond of union is the most enduring upon earth.

We are one in Christ, as Christ is one with the

Father."—Testimonies,

vol.

5, p. 47.

"The heart of him who receives the grace of God overflows with love

for God and for those for whom Christ died. Self is not struggling for

recognition. . . . He is kind and thoughtful, humble in his opinion of him-

self, yet full of hope, always trusting in the mercy and love of God. . . .

"The grace of Christ is to control the temper and the voice. Its working

will be seen in politeness and tender regard shown by brother for brother,

in kind, encouraging words. . . . Love is manifested in kindness, gentle-

ness, forbearance, and long-suffering."—Christ's

Object Lessons,

pp.

101, 102.

As one Bible scholar describes it, the Christian church is a cross-

shaped community, formed and shaped by the power of the cross. The

church community continues to experience the reconciliation which the

cross brings. Its members are crucified with Christ. He mediates to them

His peace. In turn they are to reflect in their characters and conduct what

Christ's sacrificial and high-priestly ministry make possible.

How important to Jesus is the matter of reconciliation between church

members? Matt. 5:23, 24.

Whatever might be the cause, Jesus regards estrangement between be-

lievers as a serious matter. It should be observed that the worshiper was

under obligation to seek out the brother who "had ought against" him.

He must take the initiative, not imputing guilt to the one whom it could be

reasoned was the offender.

Friday

October 12

The Go-between

Part 6 — Focus and Application

"Wherefore when he cometh into the world, he saith, Sacrifice and offer-

ing thou wouldest not, but a body hast thou prepared me: in burnt offerings

and sacrifices for sin thou hast had no pleasure. Then said I, Lo, I come (in

the volume of the book it is written of me,) to do thy will, 0 God" (Heb.

10:5-7).

Jesus cheerfully, voluntarily accepted the awesome assignment to do

whatever was necessary to bring God and humanity together. He knew

that it would involve suffering, deprivation, and death. When He ex-

plained to the angels what was involved, they recoiled in horror. They

were loathe to let their Commander go. But He was determined. The de-

cision, the contract had been made during the mysterious "council of

peace." The Father also was torn. There was trauma in the heart of God;

and it was a struggle, even for God, to yield up His Son to die for us. This

is the mystery of redemption. The Father was willing to endure the pain

because of His love for us.

How committed was Jesus to His unique mission? Isa. 42:4; 53:11.

Our Lord was determined to give Himself completely to His mission.

No sacrifice was deemed too great. When He came to earth the immedi-

ate prospects often were disappointing, but He persevered. He refused to

give in to circumstances—never becoming discouraged, never failing.

His concentration was intense. Zeal for God and the salvation of the lost

consumed Him. He forgot to eat. He was oblivious to danger. He looked

straight ahead and "for the joy that was set before him endured the cross,

despising the shame" (Heb. 12:2).

APPLICATION: From the parable of the lost sheep, what can we learn

about Jesus, His mission, and our salvation? Luke 15:4-7.

Leaving the 99 sheep that were safe in the fold, the shepherd ventured

out to seek the one that was lost. He searched for it until He found it.

Here again we find a picture of intense interest, concentration, and deter-

mination. Jesus is interested in the last, the lost, and the least. The three

parables of Luke 15 illustrate this perfectly. The sheep was lost in the

wilderness, foolishly wandering. The coin was lost in the house. It did not

realize that it was lost. The prodigal son was lost because of his willful

disobedience. He knew that he was lost. The sheep and the coin could do

nothing to save themselves. Someone must expend the effort to do for

them what they could not do for themselves. Jesus took this as His spe-

cial assignment. It also is ours. We have a part to play in our salvation.

We have choices to make. How will you respond?

1-1

0_0

DAys

October 14-20

REAR



Adult Lesson

Mediati

Universa0 Need

MEMORY TEXT: "We know that the whole creation groaneth and travail-

eth in pain together until now. And not only they, but ourselves also, which

have the firstfruits of the Spirit, even we ourselves groan within ourselves,

waiting for the adoption, to wit, the redemption of our body" (Rom. 8:22,

23).

The entire universe was affected by transgression. We are reminded of

this in many ways. Nature provides its testimony in such disasters as

earthquakes, floods, tornadoes, and storms. Human experience reflects

the terrible reality—divorce, wars, and crime. Since the day when the sin

of our first parents sent a chill of terror through the universe, things have

been out of harmony and sin has cast its dark shadow of decay and death

over creation. The startling fact is that the unfallen worlds at one time

were threatened and still are involved. The work of Christ in the heavenly

sanctuary cannot be understood fully merely in relation to what He is

doing for the inhabitants of planet Earth.

"The plan of redemption had a yet broader and deeper purpose than

the salvation of man. It was not for this alone that Christ came to the

earth; it was not merely that the inhabitants of this little world might re-

gard the law of God as it should be regarded; but it was to vindicate the

character of God before the

universe."—Patriarchs and Prophets,

p. 68.

The Creator and Sustainer must stand between His creation and the

shadow of death, protecting human beings, the inhabitants of unfallen

worlds, and even angels from the consequences of the rebellion.

"It is through the efficacy of the cross that the angels of heaven are

guarded from apostasy. Without the cross they would be no more secure

against evil than were the angels before the fall of Satan."—Ellen G.

White Comments,

S.D.A. Bible Commentary, vol.

5, p. 1132.

Ultimately, through Jesus' mediation, there will be perfect harmony

throughout the universe. The scars and mars will be removed. That

which was lost to sin will be brought back. The plan of salvation pre-

serves, keeps, restores, and "provides an eternal safeguard against de-

fection in unfallen worlds, as well as among those who shall be redeemed

by the blood of the Lamb."—Ellen G. White Comments,

S.D.A. Bible

Commentary, vol.

5, p. 1132.

Through Jesus the universal need is fulfilled.

Sunday

October 14

Mediation—A Universal Need

Part 1— Creator and Sustainer

"Lift up your eyes on high, and behold who hath created these things,

that bringeth out their host by number: he calleth them all by names by the

greatness of his might, for that he is strong in power; not one faileth" (Isa.

40:26).

God is not an absentee landlord. Not only did He create but He sus-

tains. He superintends the vast creation. Nothing, from the smallest atom

to the greatest star, escapes His watchcare. He is the God of the infini-

tesimally small and the infinitely great. He is an exquisite craftsman. The

delicate balance of nature demands His constant involvement. The uni-

verse is not a huge clock that was wound up tight in the beginning and has

since then run under its own energies. The laws of nature cannot and do

not operate apart from nature's God. The Bible pictures a God who is

intimately acquainted with His creation. Isaiah's words are impressive—

the vast number of stars, constellations, and planets have been numbered

and named by their Creator. The fact that the universe holds together and

is a dependable system is attributed properly by the prophets to the

power and wisdom of God.

SEARCH AND LEARN: What do the texts that follow contribute to our

understanding that Christ was the active agent in Creation?

John 1:1-3



Eph 3.9



Col. 1:16, 17



Heb. 1:1, 2



"It was Christ that spread the heavens, and laid the foundations of the

earth. It was His hand that hung the worlds in space, and fashioned the

flowers of the field."—The

Desire of Ages,

p. 20.

For what purpose did God create the earth? Isa. 45:12, 18.

The unselfishness of God is reflected in creation. He intended to peo-

ple many planets with holy, happy beings who would reflect His life to

each other and thus return to Him a revenue of glory. His pleasure is not

primarily in inanimate objects, but in persons. In his vision of the heav-

enly throne room John hears the worshipers exclaiming, "Thou hast cre-

ated all things, and for thy pleasure they are and were created" (Rev.

4:11). The Creator is the Sustainer. He also accepts the responsibility for

redeeming the lost planet and its inhabitants. He does not abandon His

creation.

Monday

October 15

Mediation—A Universal Need

Part 2 — Under Bondage

"The earth will wear out like a garment" (Isa. 51:6, NIV).

Sin has an ecological effect. The earth is under the curse. This explains

why there are weeds, noxious plants, brambles, briars, thorns, and a

planet breaking down with age; wearing "out like a garment" (Ps. 102:26,

RSV). Suffering and death are the norm. Adam and Eve grieved at the

first falling leaf. The climate became subject to marked changes. Later

natural disasters began to wreak destruction. Death and corruption made

inroads into every family. Since the inception of sin, earth and its inhabit-

ants have been sliding downhill.

How is the human disharmony with nature demonstrated? Gen. 3:17-19.

The bondage of corruption (Rom. 8:21) has the planet in its viselike

grip. "Under the curse of sin all nature was to witness to man of the char-

acter and results of rebellion against God. When God made man, He

made him ruler over the earth and all living creatures. So long as Adam

remained loyal to Heaven, all nature was in subjection to him. But when

he rebelled against the divine law, the inferior creatures were in rebellion

against his rule. Thus the Lord, in His great mercy, would show men the

sacredness of His law and lead them, by their own experience, to see the

danger of setting it aside, even in the slightest degree.

"And the life of toil and care which was henceforth to be man's lot was

appointed in love. It was a discipline rendered needful by his sin, to place

a check upon the indulgence of appetite and passion, to develop habits of

self-control. It was a part of God's great plan for man's recovery from the

ruin and degradation of

sin."—Patriarchs

and Prophets,

pp. 59, 60.

In spite of earth's decay, God's salvation and righteousness are un-

changed. The salvation and righteousness that He provides reverses the

process that leads from sin to death. Jesus, the Creator and Sustainer,

refuses to give Satan, the usurper, unchallenged control over His cre-

ation, including nature as well as humanity. He is willing to extend Him-

self in the redemptive effort in order to prevent Satan from assuming con-

trol.

In spite of the seeming insignificance of this world compared to God's

universe, Heaven has not abandoned us. This planet has become the the-

ater of the universe. God is not through with planet Earth! It is His pur-

pose to demonstrate through His dealing with humanity the unchanging

principles that are the foundation of His universal government.

Our hope centers in the fact that the God who is our Creator and Sus-

tainer also has become our Redeemer. He never wearies in His determi-

nation to rescue us, and the world itself, from the bondage to sin that

resulted when our first parents sold themselves to Satan and sin.

Tuesday

October 16

Mediation—A Universal Need

Part 3 ® Miraculous Protection

"It is of the Lord's mercies that we are not consumed, because his com-

passions fail not. They are new every morning: great is thy faithfulness"

(Lam. 3:22, 23).

A planet under bondage and under the threat of extinction needs pro-

tection. Human existence is a fragile thing. Scientists tell us that a rise in

temperature of two or three degrees at the North and South Poles would

cause worldwide flooding. They have warned that hydrocarbon emis-

sions and other pollutants will one day upset the delicate balance in the

atmosphere. We could go on. Suffice it to say, the mediatorial work of

Christ includes the globe and its inhabitants. Sin's penalty (death) would

have been exacted as soon as Adam and Eve sinned if there had been no

plan of salvation. But Christ interposed. He shielded our first parents

from immediate death and placed the planet under His protection.

The Bible speaks of God's steadfast love. The Hebrew term

chesed

means "loving-kindness," "devotion," "loyalty," "fidelity." It occurs

in one form or another about 245 times in the Old Testamnent. In 177

instances it seems to convey the idea of solidarity or stability, as in God's

covenant relationship with His people.

What basic attribute of God underlies His relationship to the earth and its

inhabitants? Gen. 9:16, 17.

God's steadfast love forms the basis of His dealings with humanity.

This is expressed in His covenant with "all flesh." The everlasting cov-

enant embraces more than Israel or the church. Whether or not human

beings acknowledge God's sovereignty, He extends His mercies to them.

Christ's mediatorial ministry protects even the rebellious during proba-

tionary time.

Given the terrible nature and consequences of sin and its constant threat

to survival, how can we explain the fact that the earth and its inhabitants

have survived this long? 2 Peter 3:9.

The word

slack

in this text means "to delay" or "loiter." It can also

mean "to loosen one's grasp." The purposes of God for planet Earth are

unchanged by centuries of time. Expressed in His covenant, God's pur-

poses know no haste or delay. The planet is preserved in order to give the

people in it opportunity to turn to God in repentance. Christ has not for

one day or even one moment given up on the human race and planet

Earth. He stood in the breach at Eden, and He has extended His miracu-

lous protection ever since. He has the entire world in His hands. No part

of the lost possession is beyond the reach of the Mediator.

Wednesday

October 17

Mediation—A Universal Need

Part 4 — Seeds of Destruction

"The wicked shall perish, and the enemies of the Lord shall be as the fat

of lambs: they shall consume; into smoke shall they consume away" (Ps.

37:20).

One thing can be said about the nature of sin. It is highly inflammable

and combustible. Left to itself, sin will self-destruct. (See Isa. 9:18; Isa.

1:31; Prov. 13:6.)

It is the hand of a merciful God alone that prevents total destruction.

"God forbears, for a time, the full execution of the sentence of death

pronounced upon man. Satan flattered himself that he had forever broken

the link between heaven and earth. But in this he was greatly mistaken

and disappointed. The Father had given the world into the hands of His

Son for Him to redeem from the curse and the disgrace of Adam's failure

and fall."—Ellen G. White Comments,

S.D.A. Bible Commentary, vol.

p. 1085.

What can we learn from Genesis 6:5, 6, about the moral condition that

prevailed before the Flood?

L. Moody used to say that sin leaped into the world full grown; the

first boy born became a murderer. It is true that it does not take sin long

to develop and ripen. The destructiveness of sin is illustrated amply in the

experience of the pre-Flood generations. Moral degeneracy set in rap-

idly. They gave themselves over to unbridled and unrestrained passions.

Romans 1:18-32 traces the moral decline. Read this entire passage and

determine for yourself whether it applies to society today.

What led God to make the decision to destroy by a flood most of the hu-

man race that then existed? Gen. 6:7.

God

is faithful and loyal, but sin has its consequences. Love is never

harsh or cruel, but it

just. Love works ceaselessly to save sinners, but

is just as determined to overcome evil. Those who continue to reject

God's love will find that love will become wrath to them. Even God's

destruction of evil is a loving act.

Christ, through Noah, came and preached to the antediluvians. "It was

His voice that spoke to the inhabitants of the old world in messages of

warning, reproof, and invitation."—Ellen G. White Comments,

S.D.A.

Bible Commentary, vol.

I, p. 1089. God made extraordinary efforts to

save the antediluvians. But at last the blight of sin covered the earth com-

pletely. The experience of the pre-Flood generation, like that of Sodom

and Gomorrah, is an illustration of the deadly nature of sin.

Thursday

October 18

Mediation—A Universal Need

Part 5 — For Unfallen Worlds Too

"Thou, even thou, art Lord alone; thou hast made heaven, the heaven of

heavens, with all their host, the earth, and all things that are therein, the

seas, and all that is therein, and thou preservest them all; and the host of

heaven worshippeth thee" (Neh. 9:6).

Ours is not the only inhabited planet. The universe is neither silent nor

without inhabitants. Some of the most fascinating passages of Ellen

White's writings draw back the curtain just a bit on these "unfallen

worlds." We also see hints of life on other planets in such scriptural pas-

sages as Revelation 12:12; Job 1:6; 2:1, and Hebrews 1:2.

"God's government included not only the inhabitants of heaven, but of

all the worlds that He had created; and Lucifer had concluded that if he

could carry the angels of heaven with him in rebellion, he could carry also

all the

worlds."—Patriarchs and Prophets,

p. 41.

What biblical evidence can be found to support the suggestion that Christ

created other inhabited worlds? Col. 1:16; Heb. 1:2.

These texts are cited to remind us once again that Jesus Christ is a

universal Creator and universal Redeemer. The frame of reference for the

great controversy is the entire cosmos. Prophets (see-ers) have the ad-

vantage of God's perspective. They talk about sin being eradicated from

the universe. Christ's lordship is to be exercised over the entirety of His

vast creation. "Christ is mediating in behalf of man, and the order of un-

seen worlds also is preserved by His mediatorial

work."—Messages to

Young People,

p. 254.

What does Revelation 12:12 indicate about the significance to other

worlds of Christ's victory on the cross?

From their vantage point the beings on other planets have seen it all.

The Fall, the Flood, the Exodus, the building of the tabernacle at Sinai,

the entire history of the Jewish nation, the coming of Christ, His crucifix-

ion, resurrection, and ascension. Their attention is riveted on planet

Earth and Christ's work in the heavenly sanctuary. As the conflict nears

its close, they must be all the more anxious for final victory. And above

all, they are grateful to the One whose strong arm kept them from the

power of the evil one. The great controversy theme holds together the

various doctrines and truths of our message in a beautiful and harmoni-

ous system. This theme is unique and crucial in understanding the effects

that sin in this world has brought to unfallen worlds.

FURTHER STUDY:

Patriarchs and Prophets,

pp. 41, 69.

Friday

October 19

Mediation—A Universal Need

Part 6 — Focus and Application

"Thou, 0 tower of the flock, the strong hold of the daughter of Zion,

unto thee shall it come, even the first dominion; the kingdom shall come to

the daughter of Jerusalem" (Micah 4:8).

The plan of salvation provides for full restoration of the lost dominion

that Adam sold out to Satan. Initially Adam was given dominion over the

earth. The command was, "Be fruitful, and multiply, and replenish the

earth, and subdue it: and have dominion over the fish of the sea, and over

the fowl of the air, and over every living thing that moveth upon the

earth" (Gen. 1:28). But Adam was not absolute owner. He merely was

steward, God's representative. God still is the landlord. The earth is the

Lord's. The creation that came from His hand characterized with such

loveliness and beauty has been purchased back, has been redeemed, by

the same hand that made it.

What applications can you draw from the extent of what is to

recov-

ered? Luke 19:10.

Through sin Adam and Eve lost (1) eternal life—they no longer had the

right to eat of the fruit of the tree; (2) their Eden home—they were evicted

and an angel placed at the gate with a flaming sword; (3) their covering of

light—sin brought them consciousness of their spiritual nakedness; and

(4) the privilege of open communion with God. It is the object and pur-

pose of Christ's mediation to restore, to redeem, to purchase, and to buy

back.

To seek

indicates the necessity for the.

Saviour to leave heaven, to

move out of the element of glory and into the veil of flesh.

To save

is to

make salvation secure by mediating His own life and character to repen-

tant sinners. Eden will be populated once again with holy, happy beings

whose lost estate has been recovered.

What else is included in the rescue-recovery mission, and who directs it?

Eph. 1:10.

APPLICATION:

Try this exercise:

You have a friend who is an atheist. He sees events determined by the

capricious operation of physical and chemical forces. You and he are dis-

cussing a news story of a recent disaster. As a Christian, how would you

explain to him your confidence in a concerned God who is overseeing the

function of the universe? Let your statement reflect concepts from this

week's lesson.

DAysx October 21-27

REAR



Adult Lesson

What Our

Mediator Does

MEMORY TEXT: "Now in Christ Jesus ye who sometimes were far off are

made nigh by the blood of Christ" (Eph. 2:13).

A mediator brings about a change in relationships. He does this by first

removing the cause for hostility. " 'Mediation' in its broadest sense may

be defined as the act of intervening between parties at variance for the

purpose of reconciling them."—James On, general editor,

The Interna-

tional Standard Bible Encyclopedia

(Grand Rapids, Mich: William

Eerdmans Publishing Company, 1939), p. 2018. Thus reconciliation is at

the heart of mediation. There must be, at all costs, a change in relation-

ships. Jesus, our Mediator, does this by pouring out His soul in death,

giving Himself freely.

What Christ has done can be illustrated in a limited way by the story of

the father and son who became estranged. The situation worsened to the

point where the son left the home, threatening never to return. The father

responded by saying that he never wanted to see the son again. During

the intervening years, there was no contact between them until the

mother became dangerously ill. She pleaded to see her son once again.

Relenting, the father sent for him. The son came home. Father and son

stood on opposite sides of the bed. Weak and sinking fast, the mother

took the father's hand and the son's hand and, with one last dying effort,

joined their hands in hers. That is what reconciliation is like.

Of course no story really can tell it all. Human illustrations break down

at some point. This one does when we try to make the human father in the

story represent God the Father in every respect. The Father hates sin but

not the sinner. Mediation is not necessary to appease an angry God.

Where the story is on target is in the mother's earnest desire for reconcili-

ation, even as the last act of her life. As His last act our divine Mediator

gave His life in order that mediation could be effected. In fact, Father and

Son joined in giving Themselves in the supreme effort to redeem lost hu-

manity.

Sunday

October 21

What Our Mediator Does

Part 1 — He Reconciles

"You, that were sometime alienated and enemies in your mind by wicked

works, yet now hath he reconciled in the body of his flesh through death, to

present you holy and unblameable and unreproveable in his sight" (Col.

1:21, 22).

There are overtones and connotations in the term

mediator

that sug-

gest broker, negotiator, interpreter, spokesman, attorney, advocate, and

even guarantor. The term is a broad one. The mediator is the peacemaker

who brings the alienated parties together. The mediator needs to know

both parties. He also needs to know what is the cause of the estrange-

ment. If the mediator is to be successful he cannot be part of the problem.

He must have the respect and trust of the parties he hopes to bring to a

reconciliation. He also should have a personal interest in the persons to

be reconciled. The personal risk factor cannot be avoided.

Even this description of the mediator and his function but faintly illus-

trates the all-sufficient ministry of Jesus, the "one mediator between God

and men" (1 Tim. 2:5). For our purposes in this lesson we will consider

the primary function of the mediator to be that of reconciler—the one

who brings the alienated parties together.

In what way is God the Father involved in the work of reconciliation?

2 Cor. 5:19.

It is love that reconciles, and we can be assured that Father, Son, and

Holy Spirit love us equally. We must not think of reconciliation as the

Son feeling sorry for lost humanity and begging the angry Father to give

the child another chance. There is no division in the Godhead's attitude

or feeling toward human beings. Although it was Christ who gave His life

to and for us, God the Father also joined in paying that infinite price. It is

He who has placed Christ at His altar of mediation.

"God's appointments and grants in our behalf are without limit. The

throne of grace is itself the highest attraction because occupied by One

who permits us to call Him Father. But God did not deem the principle of

salvation complete while invested only with His own love. By His ap-

pointment He has placed at His altar an Advocate clothed with our na-

ture. As our Intercessor, His office work is to introduce us to God as His

sons and

daughters."—Testimonies,

vol. 6, p. 363.

All of the New Testament passages that speak about reconciliation rep-

resent God as the One who reconciles the human race to Himself through

Jesus Christ. Jesus established a new relation to God by an act—His

death on the cross. That act became the basis for our new relationship to

God. Two estranged persons become as one. Hence the word

atonement,

"at-one-ment." The point to be remembered is that God took the initia-

tive. He did not wait for us to request Him to intervene.

Monday

October 22

What Our Mediator Does

Part 2 — He Removes the Cause

"Who his own self bare our sins in his own body on the tree, that we,

being dead to sins, should live unto righteousness: by whose stripes ye were

healed" (1 Peter 2:24). (Compare 1 John 3:5.)

Because sin is the alienating factor it had to be removed before there

could be reconciliation. Doing so involved Christ's death for our sins,

which Paul says is the heart of the gospel—the good news. "For I deliv-

ered unto you first of all that which I also received, how that Christ died

for our sins according to the scriptures" (1 Cor. 15:3). The Son of God

came on a search-and-destroy mission. He entered Satan's dominion, de-

feated him on his own ground, and destroyed the enemy's stronghold.

Sin, which seemed to be such an immovable barrier, can now be re-

moved, taken away. "The Lord hath laid on him the iniquity of us all"

(Isa. 53:6). The cause for estrangement is removed. Christ has dealt ef-

fectively with sin. He has shorn it of its power and ultimately will remove

its sting.

How does the term

Lamb of God

apply to Christ's mission? John 1:29.

In the Jewish economy "the sacrificial lamb" came to be another name

for "Sin Bearer." Jesus Himself was instructed by the slaying of lambs.

When He visited Jerusalem for the first time, He came in contact with the

doctors of the law who had an entirely wrong concept of the Messiah's

mission. There "He beheld the bleeding victim upon the altar of sacrifice.

With the worshipers He bowed in prayer, while the cloud of incense as-

cended before God. He witnessed the impressive rites of the paschal ser-

vice. Day by day He saw their meaning more clearly. Every act seemed

to be bound up with His own life. New impulses were awakening within

Him. Silent and absorbed, He seemed to be studying out a great problem.

The mystery of His mission was opening to the Saviour."—The

Desire of

Ages,

p. 78.

Four times outside of the book of Revelation the New Testament ap-

plies the word

lamb

to Christ as the One who suffers, the Just for the

unjust, and dies in our stead to atone for sin. There is atoning power in the

Lamb and His sacrifice. But when we come to the book of Revelation,

the figure of the Lamb becomes central. It is used 28 times. He is de-

picted as Redeemer (Rev. 14:4), as Judge (Rev. 6:16), as King (Rev.

17:14), and as Victor (Rev. 14:1).

Jesus is the Lamb-Priest who unites in Himself the victim who is sacri-

ficed and the Priest who is the offerer. He has prevailed and thus has all

power. His victory is unlimited, final, and complete.

FURTHER STUDY:

Patriarchs and Prophets,

pp. 277, 278.

Tuesday

October 23

What Our Mediator Does

Part 3 — He Pays the Price

"Christ also hath once suffered for sins, the just for the unjust, that he

might bring us to God, being put to death in the flesh, but quickened by the

Spirit" (1 Peter 3:18).

The removal of sin necessitated the death of the Sin Bearer. His was

not to be ordinary death, but He was to taste what it would mean for the

sinner to be eternally separated from God. The Mediator must not only

bear the sin but also its full penalty. However, the suffering of Christ was

not to be confined to the experiences immediately preceding His death.

Throughout His lifetime the Saviour's suffering from contact with sin was

intense. The current of His life was in direct opposition to the immorality

of the society of His day.

What significance do you see in the term the Bible uses to describe the

penalty of sin? Rom. 6:23.

The penalty for sin is spoken of as "wages." The sinner deserves the

penalty. God's gift, eternal life, is totally undeserved. It is all of grace.

The wages we earn by sinning was paid by the Mediator on our behalf.

"In death He was more than conqueror. The redemption price has been

paid."—Ellen G. White Comments,

S.D.A. Bible Commentary, vol.

5, p.

1149.

How

does a word Jesus used help us better understand the nature of His

sacrifice? Matt. 20:28.

The price of our salvation also is called a "ransom."

Ransom is

a term

that comes from the slave market. The human race is sold under sin. The

result is that we find ourselves in the most absolute bondage. But Jesus

was willing to pay the unbelievable ransom price—His own life.

"Justice and mercy stood apart, in opposition to each other, separated

by a wide gulf. The Lord our Redeemer clothed his divinity with human-

ity, and wrought out in behalf of man a character that was without spot or

blemish. He planted his cross midway between heaven and earth, and

made it the object of attraction which reached both ways, drawing both

Justice and Mercy across the gulf. Justice moved from its exalted throne,

and with all the armies of heaven approached the cross. There it saw One

equal with God bearing the penalty for all injustice and sin. With perfect

satisfaction Justice bowed in reverence at the cross, saying It is

enough."—Ellen G. White,

General Conference Bulletin,

Fourth Quar-

ter, 1899, p. 102.

It is dangerous to think of the ransom provided in Jesus as appease-

ment. The God of the Christian faith needs no appeasement.

Wednesday

October 24

What Our Mediator Does

Part 4 — He Destroys the Destroyer

"Forasmuch then as the children are partakers of flesh and blood, he also

himself likewise took part of the same; that through death he might destroy

him that had the power of death, that is, the devil" (Heb. 2:14).

In essence, the death of Christ destroyed Satan's kingdom. It pulled

down the twin pillars, sin and death. The prison house of sin collapsed,

and death is a defeated foe, although the ultimate victory over death still

is to come. The captives are set free. The Mediator prevails, the enemy is

vanquished. "For this purpose the Son of God was manifested, that he

might destroy the works of the devil" (1 John 3:8).

Satan is a defeated foe! John declared, "I heard a loud voice saying in

heaven, Now is come salvation, and strength, and the kingdom of our

God, and the power of his Christ: for the accuser of our brethren is cast

down, which accused them before our God day and night" (Rev. 12:10).

SEARCH AND LEARN: How do the texts that follow demonstrate that

Christ has been victor in every encounter with Satan?

Rev. 12:7-9



Jude 9



Matt. 4:1-11



The individual battles that make up the great controversy between

Christ and Satan became particularly fierce during Jesus' earthly exis-

tence. At the time of each battle our salvation hung in the balance. In

both the wilderness and Gethsemane, Christ came close to death. In fact,

He would have died had it not been for divine intervention. But such in-

tervention did not take place at the time of the decisive encounter at Cal-

vary. "Having spoiled principalities and powers, he made a shew of them

openly, triumphing over them in it" (Col. 2:15). "As Christ in His expir-

ing agony upon the cross cried out, 'It is finished' (John 19:30), a shout of

triumph rang through every world and through heaven itself. The great

contest that had been so long in progress in this world was now decided,

and Christ was

conqueror."—Patriarchs and Prophets,

pp. 69, 70.

When and under what circumstances will Satan ultimately be destroyed?

Rev. 20:7-10.

Although Satan still exists, his destruction will take place at the end of

the judgment, at the close of the millennium.

Thursday

October 25

What Our Mediator Does

Part 5 — He Provides Repentance and Forgiveness

"Him hath God exalted with his right hand to be a Prince and a Saviour,

for to give repentance to Israel, and forgiveness of sins" (Acts 5:31).

Repentance for sin should not be considered a natural human trait. It

comes to us as a gift from God. It is something that is provided. The bibli-

cal injunctions to repent are numerous.

SEARCH AND LEARN: Study Matthew 3:2; Luke 13:3; Acts 2:38; 3:19;

17:30; then formulate your own simple definition of

repentance. Write

below:

Repentance is humanly impossible because, in the first place, we do

not, of ourselves, understand the nature of sin, its depths, and its power.

Human sorrow or remorse comes from experiencing the results and the

consequences. Genuine repentance leads to a complete about-face, a

turnabout of 180 degrees—a complete reorientation of life. As the gate-

way to new life in Christ, repentance forms an important link in the salva-

tion process.

Because human beings are incapable of repentance or even of recognizing

their own sins, how is this work essential to salvation accomplished for

them? John 16:7-11.

It is impossible to overestimate the value of the Holy Spirit's work. He

brings conviction of sin to the human heart. He affects the conscience,

making it sensitive and responsive.

Forgiveness is free, but it is not cheap. God is not indifferent toward

sin. How could He be, when it caused the death of His Son and so much

suffering and pain and death since its inception? But God was willing to

pay the full price of our forgiveness and, through Christ, has purchased

the right to freely forgive our sins.

Repentance and forgiveness are bound together. Repentance is the sig-

nal that forgiveness already has been made available through the Media-

tor's work on our behalf. God is justified in granting forgiveness to those

who have repented. (See Eph. 1:7.)

While the work of the Mediator has universal overtones in that it af-

fects even the future of unfallen worlds and makes the position of the

angels eternally secure, it is nonetheless personal. We must not place the

Mediator's work on a purely theoretical basis. It must come down to

where we are, so that we can relate gratefully to Him.

Friday

October 26

What Our Mediator Does

Part 6 — Focus and Application

"[God] hath raised us up together, and made us sit together in heavenly

places in Christ Jesus" (Eph. 2:6).

The Mediator brings about new relationships. He removes the cause

for estrangement. At a great price He paid our ransom and now stands in

our place, thus releasing us from the sentence of death. He grappled with

the destroyer and his prison house, bringing it down by His death. He

earned the right to snatch the victims from destruction. Rebels who ac-

cept His gracious offer are now friends, loyal subjects. There is no more

hostility to God's law. A spirit of loving obedience replaces an attitude of

resistance. Those who were afar are now brought near.

Summarize in your own words the description of the radical change of

status found in Colossians 1:13.

Delivered,

"to draw off," "to rescue."

Translated,

"to transport,"

"to remove," or in some instances "to transplant." These strong words

indicate a dramatic transformation, a clean break with the past, and a

new, exciting future. Drawn out and rescued from the kingdom of dark-

ness, Christians are transplanted into the kingdom of grace.

Read Romans 8:1-14.

Notice the contrasts: "after the flesh," "after the

Spirit." Two possibilities are indicated here—life on two levels. The

lower level is the level of enmity against God. Here are the unreconciled

who are "not subject to the law of God, neither indeed can be" (verse 7).

The upper level is the way of the Spirit, to be "in Christ." This is the level

of new relationships, the level of new life. Those who are in the flesh

cannot please God (verse 8). Those in the new relationship (in Christ) are

the sons and daughters of God. (See verse 14.) The new standing before

God is more than a matter of bookkeeping. God does more than wipe the

slate clean. Salvation is more than a legal status. It involves allowing the

Holy Spirit to bring our lives into harmony with the divine will and law.

APPLICATION:

Too often our lives are marked by isolation and es-

trangement from those we should be close to. This happens in the family.

It happens in the church.

Are you aware of a breaking or broken relationship that should be

healed? Identify to yourself the person from whom you sense separation.

Identify the problem.

What procedures could you follow to involve Jesus as Mediator to

bring reconciliation? Write out these steps. Are you willing to involve

Jesus?

DAYSX

REAR



Adult Lesson



October 28 to November 3

Jesus' Qualifications

MEMORY TEXT: "One of the elders saith unto me, Weep not: behold, the

Lion of the tribe of Juda, the Root of David, hath prevailed to open the

book, and to loose the seven seals thereof" (Rev. 5:5).

Revelation 5 provides high drama. One is pictured sitting upon the

throne holding a scroll in His hand. The scroll is shut tight, sealed with

seven seals. A powerful angel challenges, "Who is worthy to open the

book?" A universal search party finds no one worthy, no one powerful

enough to do so. Evidently the book is a most important one because

John weeps as though his heart is about to break when no one can be

found to open it. More than curiosity is involved.

"In the context of Revelation, this will or testament would be a title-

deed, as it were to man's lost inheritance which has been repurchased by

Christ the Lamb. Thus the scroll is a book of destiny. The opening of it

means inheritance in God's kingdom, its remaining closed means forfei-

ture."—Kenneth Strand,

The Open Gates of Heaven

(Ann Arbor, Mich:

Ann Arbor Publishers, 1972), p. 50.

At last the prophet is told, "You may now stop weeping. We have

found one who is worthy, equal to the task. He is the Lion of Judah's

tribe, the Root of David, the Lamb that was slain." Jesus qualifies be-

cause He is equal to God in dignity, in power, in every respect.

"He came and took the book out of the right hand of him that sat upon

the throne" (Rev. 5:7).

Jesus also qualifies to open the book because He is the Lamb, a repre-

sentative of the human race, the God who took upon Himself human na-

ture that He might experience for us the second death that we deserve.

Angels desire to look into the deep mysteries of the plan of salvation,

but even angels are limited by their creatureliness. It took One who has

the ability and power both to create and to completely destroy to break

the seals, reveal the plan, and bring salvation to the fallen race.

We have heard a joyful sound,

Jesus saves, Jesus saves;

Spread the gladness all around,

Jesus saves, Jesus saves.

—Pricilla J. Owens,

The Church Hymnal,

no. 637.

Sunday

October 28

Jesus' Qualifications

Part 1 — Next of Kin

"If thy brother be waxen poor, and hath sold away some of his posses-

sion, and if any of his kin come to redeem it, then shall he redeem that

which his brother sold" (Lev. 25:25).

Under Mosaic law it was both the duty and the privilege of the nearest

of kin to redeem a property that had been lost by an unfortunate relative.

Of course, the nearest of kin must be able to purchase the property. This

person came to be known as the kinsman-redeemer, and the law that out-

lined the practice was called the law of the kinsman-redeemer. There is a

marvelous typology here. Jesus, our Mediator, became next of kin to the

human family that He might redeem us. To redeem is literally "to buy

back." He takes responsibility for the transaction. He is willing and able

to pay the full purchase price. Adam forfeited his right to the inheritance

and was dispossessed. His posterity shares his fate.

In what way can we say that Jesus is next of kin to humanity? John 1:13,

14; Heb. 2:11, 12.

Some people are extremely proud of their bloodline. Family tree and

heritage mean a great deal to them. Christians can confidently say that

they are kin to Jesus Christ. It was our blood that ran in His veins.

"But not to any class is Christ's love restricted. He identifies Himself

with every child of humanity. That we might become members of the

heavenly family, He became a member of the earthly family. He is the

Son of man, and thus a brother to every son and daughter of Adam. His

followers are not to feel themselves detached from the perishing world

around them. They are a part of the great web of humanity; and Heaven

looks upon them as brothers to sinners as well as to saints."—The

Desire

of Ages,

p. 638.

What particularly identifies us as being members of Jesus' family? Matt.

12:49, 50.

Jesus becomes brother in a very special way to those who accept Him

as Saviour and do the will of His Father. Our heavenly Kinsman has pur-

chased eternal life for all mankind. But not all have acknowledged Him;

many even deny Him. He will not force allegiance.

What action on our part is essential in order for us to become members of

Christ's redeemed family? Matt. 10:32; Rom. 10:9, 10; Rev. 21:7.

Monday

October 29

Jesus' Qualifications

Part 2 — Complete Identity With Us

"Wherefore in all things it behoved him to be made like unto his breth-

ren, that he might be a merciful and faithful high priest in things pertaining

to God, to make reconciliation for the sins of the people" (Heb. 2:17).

The Son of God became the Son of man. He became part and parcel of

humanity. One teaching during the early Christian era held that Jesus

merely appeared to be human—His earthly life' was a masquerade. The

Scriptures deny this vigorously. Ellen White also makes it clear: "Christ

did not make believe take human nature."—Review

and Herald,

April 5,

1906.

"Our Saviour took humanity with all its liabilities. He took the nature

of man, with the possibility of yielding to temptation."—The

Desire of

Ages,

p. 117.

Not only did Jesus take our humanity while He was here on earth, but

He took it for all eternity. "Christ ascended to heaven, bearing a sancti-

fied, holy humanity. He took this humanity with him into the heavenly

courts, and through the eternal ages he will bear it, as One who has re-

deemed every human being in the city of God."—Ellen G. White,

Re-

view and Herald,

March 9, 1905.

What was the import of Jesus' favorite designation or title for Himself

found in Luke 19:10?

The primary meaning of the phrase "Son of man" is simply "human

being." Jesus went to great lengths to emphasize His identity with hu-

manity. He refused the trappings of royalty. He grew up "as a root out of

a dry ground: he hath no form or comeliness; and when we shall see him,

there is no beauty that we should desire him" (Isa. 53:2). He was at home

with the poor. He knew a life of toil and hardship. His hands were

calloused. He wore a simple peasant's garment. It is hard to imagine a

greater condescension, a greater demonstration of identification with suf-

fering humanity.

SEARCH AND LEARN: Read Isaiah 53 carefully and list some of the ways

that Jesus identified with humanity. In what ways is He different from other

human beings?

Tuesday

October 30

Jesus' Qualifications

Part 3 — Special Helper

"In that he himself hath suffered being tempted, he is able to succour

them that are tempted" (Heb. 2:18).

By His unique experience, Jesus our Mediator is well qualified to help

us. He knows us intimately. He has walked the path before us. He has

entered fully and completely into the human situation.

Why was it necessary for Jesus to suffer? Heb. 2:10; 5:8, 9.

Jesus accepted trials and temptations so as to equip Himself better for

His mediatorial ministry. He refused to claim exemption from hardship.

He was not a stranger to hard work. There were no servants to wait on

Him in His Nazareth home. He knew poverty and loneliness. His own

family thought Him rather odd. Few ever understood His mission. Then

there was the intense, mean, thoroughly unwarranted hostility that He

faced. He was the special target of Satan's attacks, the focal point. He

accepted all of this in good spirit, never complaining or murmuring.

"Jesus knows the circumstances of every soul. You may say, I am sin-

ful, very sinful. You may be; but the worse you are, the more you need

Jesus. He turns no weeping, contrite one away. He does not tell to any all

that He might reveal, but He bids every trembling soul take courage.

Freely will He pardon all who come to Him for forgiveness and restora-

tion."—The

Desire of Ages,

p. 568.

How is this special help experienced in the life of the believer? 1 Cor.

10:13.

Christ has accepted a unique relationship and responsibility to the

Christian. We have become members of His family. He has made prom-

ises to all who trust in Him. He knows how to deliver the godly out of

temptation. (See 2 Peter 2:9.) He is our special Helper. He is more than

sympathetic to us. He is capable of giving us specific help when we need

it.

A Saviour who simply feels sorry for us cannot qualify. A Saviour who

merely identifies with us is inadequate. Only a Saviour who can bring

practical help to poor mortals can meet our needs. This Saviour, who is

our Mediator, actually lifts the fallen, strengthens the weak, and revives

the faint.

FURTHER STUDY:

The Ministry of Healing,

pp. 71, 72.

Wednesday

October 31

Jesus' Qualifications

Part 4 — Perfect Sinlessness

"Even hereunto were ye called: because Christ also suffered for us, leav-

ing us an example, that ye should follow his steps: who did no sin, neither

was guile found in his mouth: who, when he was reviled, reviled not again;

when he suffered, he threatened not: but committed himself to him that

judgeth righteously" (1 Peter 2:21-23).

While truly human, Jesus is "holy, harmless, undefiled, separate from

sinners" (Heb. 7:26). His perfection of character is unassailable. After

living for many years in the little country of Palestine, in full view of all

kinds of people, He challenged one and all, "Which of you convinceth me

of sin?" (John 8:46). Only a spotless lamb was to be offered. The priest

was charged to examine each sacrifice. The Father found no fault in

Christ, nor could His disciples. Even Pilate's wife called Him a just man

and Pilate said, "I find no fault in him" (Luke 23:14). One of the dying

thieves insisted that He had committed no crime. The demons called

Him, appropriately, the Holy One of God.

What characterized Christ's attitude toward righteousness and iniquity?

Heb. 1:9.

Christ was not soft on sin. He upbraided Pharisees and Saducees for

their wrongdoing. It appears that to Him man's inhumanity to man was

the greatest sin. He hated iniquity. At the same time, Jesus and the righ-

teous principles expressed in His Father's law are synonymous. Jeremiah

called Him the Lord our righteousness (Jer. 23:6). He and righteousness

were at home together. His life was so pure and sinless that He "con-

demned sin in the flesh" (Rom. 8:3). He convinces the world of righ-

teousness, that is, He sets before the universe the perfect example of a

righteous life. He becomes the measurement, the test of what righteous-

ness is.

Even as He faced the cross and death, unable to see through the grave,

there was no responsive cord to the wiles of Satan; there were no sympa-

thetic vibrations, no point of agreement, no attachment or affinity what-

ever.

"He met the arch apostate face to face, and single-handed withstood

the foe of his throne. Not even by a thought could Christ be brought to

yield to the power of temptation. Satan finds in human hearts some point

where he can gain a foot-hold; some sinful desire is cherished, by means

of which his temptations assert their power. But Christ declared of him-

self, 'The prince of this world cometh, and hath nothing in me.' "—

Ellen G. White,

Review and Herald,

Nov. 8, 1887.

To what extent can Christ's temptations be compared with ours? Heb.

4:15.

Thursday

November 1

Jesus' Qualifications

Part 5 — Combination of Justice and Mercy

"I beheld, and, lo, in the midst of the throne and of the four beasts, and

in the midst of the elders, stood a Lamb as it had been slain, having seven

horns and seven eyes, which are the seven Spirits of God sent forth into all

the earth" (Rev. 5:5, 6).

Jesus is the only One who reveals perfectly to us all the attritubes of the

Godhead. Angels cannot do this. The Father and the Holy Spirit remain

invisible to normal human vision. Jesus, who was in the bosom of the

Father, alone can reveal God's character to the human race. He is the

God of unlimited power and also infinite mercy. He places His great

power under the control of His steadfast love.

Satan misrepresents God's character. At times He pictures Him as a

God of justice without mercy. At other times he portrays Him as a God of

mercy at the expense of His justice. Because he does, the human family

had to be given a demonstration of God's true character. Jesus filled that

role. In Him was and is to be found the perfect blend of mercy and justice.

He is the Lion of strength and power as well as the Lamb of silent suffer-

ing. In Him self-giving love is combined with omnipotence and unlimited

power with the kind of justice that never strains out the quality of mercy.

The fusion of divinity with humanity is unique in Christ. Indeed, in all

heaven and earth, there is none like Him. There never has been, there

never will be. The light of heaven shone through Christ as through a crys-

tal prism, and today we still see in Him the full glory of God.

To what extent was the human Christ able to reflect the glory of His Fa-

ther? Heb. 1:2, 3.

"Looking upon Christ in the flesh we look upon God in humanity, and

see in him the brightness of divine glory, the express image of God the

Father."—Ellen G. White,

Youth's Instructor,

"Child Life of Jesus,"

Nov. 21, 1895.

As we look on His compassion, we know that there is mercy. As we

see Him dying to satisfy the claims of the broken law, we know that there

is justice. But, in the person of our Saviour, we also see that "mercy and

truth are met together; righteousness and peace have kissed each other"

(Ps. 85:10). An unusual fountain, lined with mirrors, can be found in one

of the great cathedrals of Europe. The entire interior of the church is mir-

rored in this small fountain and can be seen in detail. This harmonizes

with the word picture used in Hebrews 1:3: "Who being the brightness of

his glory, and the express image of his person." In Jesus we see mirrored

perfectly all that God is, and we are moved to love and trust Him.

FURTHER STUDY:

Sons and Daughters of God,

p. 243.

Friday

November 2

Jesus' Qualifications

Part 6 — Focus and Application

"Saying with a loud voice, Worthy is the Lamb that was slain to receive

power, and riches, and wisdom, and strength, and honour, and glory, and

blessing" (Rev. 5:12).

Revelation 4 and 5 take us into heaven's throne room. Chapter 4 em-

phasizes God's creative power. He is worthy to be praised because He

has created (Rev. 4:11). The emphasis in chapter 5 is on redemption. The

worshipers praise the Lamb: "Thou wast slain, and hast redeemed us to

God by thy blood" (Rev. 5:9). He is the One altogether lovely, the fairest

among ten thousand. All the angels in heaven burst forth in a shout of

praise, "Worthy is the Lamb."

What signal honor did the Father confer on the divine-human Son? Heb.

1:6.

The Son not only is worthy of our admiration but of our praise and

worship as well. Christ is in all things to "have the preeminence" (Col.

1:18).

SEARCH AND LEARN:

Match Christ's roles given below with the most

appropriate text listed:

Our only Advocate.

Our only remedy.

Our only nourishment.

Our only Source of truth.

Our only Saviour

Our only Foundation

John 6:35

1 Cor. 3:11

1 John 2:1

Acts 4:12

John 14:6

John 3:14, 15

In Hebrews 13:15 praise is likened to sacrifice. No longer does God

require animal sacrifices. First and foremost He requires us to give our-

selves to Him and to do so with grateful hearts and thankful spirits. This

is the kind of sacrifice that pleases our heavenly Father. However, it

should be remembered that our sacrifice is acceptable only through Jesus

Christ our Lord. It is His righteousness that makes our offering fragrant

and gives it merit.

APPLICATION:

•

In what ways can I show my appreciation for God's great gift?

What practical steps can I take to make the truths we have been

studying more vivid and real?

•

When did I last speak words of praise to God, to a friend, or to a

neighbor?

November 4-10

REAPING

Adult Lesson

Earthly Illustrations

MEMORY TEXT: "Moses returned unto the Lord, and said, Oh, this peo-

ple have sinned a great sin, and have made them gods of gold. Yet now, if

thou wilt forgive their sin—; and if not, blot me, I pray thee, out of thy book

which thou hast written" (Ex. 32:31, 32).

At times God has chosen human beings to represent in a special way

various aspects of Christ's saving ministry. Further, the office and func-

tion of the prophet, the priest, and the king in the Old Testament were to

illustrate Christ's multifaceted work as Mediator. Particularly in the Old

Testament the Bible deals in types. Bible scholars call this typology.

Types always point to the antitype (the real thing). The type is not an end

in itself. Neither was the type, the symbol, intended to teach every aspect

of Christ's all-sufficient ministry. Types and human agents provide only

limited reflectors of the unsurpassable glory of the Lord Jesus Christ. But

again, God mercifully gave us glimpses of redemption through these sym-

bols of salvation. God adjusts His way of communicating to our ability to

understand. It pleased Him to make human personality the vehicle of

knowledge about the One who was to come and make salvation com-

plete. His work is so all-encompassing, so many-sided, so exceedingly

broad, that not one of these persons chosen could adequately portray the

reality or reflect the full image. But the record is there for us to contem-

plate.

Looking at it from this side of the incarnation and Calvary, we see fac-

ets of Christ's character and mediatorial ministry in the types and figures

of the Old Testament. Of course, Jesus is the full tapestry, the great

whole. These earthly figures are but single strands, which, when brought

together, do not begin to approach the One who is sum and substance—

the all in all.

But human and earthly types can be used by God to inform us about

heavenly things. He uses people such a Abraham, Moses, and Samuel;

offices, such as that of the prophet, priest, and king; and a most interest-

ing accommodation to human need, the cities of refuge.

Sunday

November 4

Earthly Illustrations

Part 1 — The Arbitrator

"If only there were someone to arbitrate between us, to lay his hand upon

us both" (Job. 9:33, NIV).

Job felt keenly the need for someone to stand between him and the holy

God. Realizing his own sinfulness, he exlaimed: "If I wash myself with

snow water, and make my hands never so clean; yet shalt thou plunge me

in the ditch, and mine own clothes shall abhor me" (Job 9:30, 31). He was

aware of the distance that his sins put between him and God. "For he is

not a man, as I am" (Job 9:32). His question is, "How should man be just

with God?" (Job 9:2).

Job needed desperately a go-between or arbitrator, someone to "lay

his hand upon us both." "Oh that I knew where I might find him! that I

might come even to his seat!" (Job 23:3).

How did God, speaking through the prophet Ezekiel, express His need

for a go-between? Eze. 22:30.

Ezekiel pictures God as looking for a man to stand between Himself

and the people. The holy God needs someone to stand between Him and

sinners. However, human beings are inadequate to the task: "but

found

none."

"Though these three men, Noah, Daniel, and Job, were in it, they

should deliver but their own souls by their righteousness, saith the Lord

God" (Eze. 14:14).

In Old Testament experience, even the best and strongest of men can-

not guarantee Israel safe passage or salvation. If it were possible to com-

bine all the righteousness of every good person who ever lived, it would

still fall short of the divine requirements.

What does Job's experience teach us about where we can find our Go-

between? Job 19:25-27.

Although at times Job was nearly overcome with despair, he worked

his way through the maze to the place where he could voice one of the

great affirmations of Scripture. He saw the Redeemer, Christ, through

the eye of faith.

The book of Job may be the oldest in the Bible. It is believed that Mo-

ses wrote the account while tending his father-in-law's sheep on the

plains of Midian. Job's faith was progressive, intelligent, and mature.

From time immemorial the light of Christ's mediatorial ministry shone

brightly on believers in God.

Monday

November 5

Earthly Illustrations

Part 2 — Abraham

"Abraham drew near, and said, Wilt thou also destroy the righteous

with the wicked? Peradventure there be fifty righteous within the city: wilt

thou also destroy and not spare the place for the fifty righteous that are

therein? That be far from thee to do after this manner, to slay the righteous

with the wicked: and that the righteous should be as the wicked, that be far

from thee: shall not the Judge of all the earth do right? And the Lord said,

If I find in Sodom fifty righteous within the city, then I will spare all the

place for their sakes" (Gen. 18:23-26).

Abraham was the kind of man God could use as a type of the Mediator.

He was truly dependable. "I know him, that he will command his chil-

dren and his household after him" (Gen. 18:19), is Heaven's character

assessment. Because he was a man of compassion and benevolence, he

sought earnestly to avert the disaster when he heard of Sodom's impend-

ing destruction.

What can we learn from Abraham's importunate pleading on behalf of

the doomed city? Gen. 18:27-33.

"With deep reverence and humility he urged his plea: 'I have taken

upon me to speak unto the Lord, which am but dust and ashes!' There

was no self-confidence, no boasting of his own righteousness. He did not

claim favor on the ground of his obedience, or of the sacrifices he had

made in doing God's will. Himself a sinner, he pleaded in the sinner's

behalf. Such a spirit all who approach God should possess. Yet Abraham

manifested the confidence of a child pleading with a loved father. He

came close to the heavenly Messenger, and fervently urged his peti-

tion. . . .

"Love for perishing souls inspired Abraham's prayer. While he

loathed the sins of that corrupt city, he desired that the sinners might be

saved. . . .

"The spirit of Abraham was the spirit of

Christ."—Patriarchs and

Prophets,

pp. 139, 140.

Abraham could typify the Mediator because he knew Him and under-

stood His ministry.

What does Abraham's willingness to offer his son, Isaac, teach us about

faith and obedience? Gen. 22:2, 12.

FURTHER STUDY:

Patriarchs and Prophets,

pp. 138-141.

Tuesday

November 6

Earthly Illustrations

Part 3 — Moses

"Therefore he said that he would destroy them, had not Moses his chosen

stood before him in the breach, to turn away his wrath, lest he should de-

stroy them" (Ps. 106:23).

Moses' entire life and ministry is an illustration of Christ's mediatorial

work. Time and again he threw himself into the breach between God and

the people. Moses' prayer for apostate Israel at the time of the golden calf

idolatry is the highest example of human intercession. (See this week's

memory verse.)

"Moses realized how dreadful would be the fate of the sinner; yet if the

people of Israel were to be rejected by the Lord, he desired his name to be

blotted out with theirs; he could not endure to see the judgments of God

fall upon those who had been so graciously delivered. The intercession of

Moses in behalf of Israel illustrates the mediation of Christ for sinful men.

But the Lord did not permit Moses to bear, as did Christ, the guilt of the

transgressor."—Patriarchs

and Prophets,

pp. 326, 327.

What was Heaven's assessment of Moses' ministry? Deut. 34:10.

"Moses was a type of Christ. He himself had declared to Israel, 'The

Lord thy God will raise up unto thee a Prophet from the midst of thee, of

thy brethren, like unto me; unto Him ye shall hearken.' Deuteronomy

18:15. God saw fit to discipline Moses in the school of affliction and pov-

erty before he could be prepared to lead the hosts of Israel to the earthly

Canaan."—Patriarchs and Prophets,

p. 480.

Study carefully the interesting parallels between Moses and Christ out-

lined below:

Both were preserved in childhood (Ex. 2:2-10; Matt. 2:13-15).

Both fasted 40 days (Ex. 34:28; Matt. 4:2).

Both at one time had radiant faces (Ex. 34:35; Matt. 17:2).

Both endured murmurings (Ex. 15:24; Mark 7:2).

Both made intercessory prayers (Ex. 32:32; John 17:9).

Both spoke as oracles (Deut. 18:18; John 7:46).

Both died before entering the heavenly Canaan (Matt. 17:3; Jude 9;

Acts 1:11).

God's manner of communication with Moses suggests that He saw in

Moses a type of His Son. Open, face-to-face communion characterizes

the relationship between the Father and the Son. As Moses led the

Israelites out of Egypt, so Christ our Passover leads us from the darkness

and bondage of sin to the marvelous light of freedom and liberty.

Wednesday

November 7

Earthly Illustrations

Part 4 — Samuel

"Moreover as for me, God forbid that I should sin against the Lord in

ceasing to pray for you: but I will teach you the good and the right way"

(1 Sam. 12:23).

Samuel followed the pattern of Abraham and Moses in that he placed

the people's interests above that of his own. These persons who are rec-

ognized as types of Christ, breathed His spirit. They were unselfish.

Their love for the people was unquestioned. Their sense of sin, its awful

nature, and its terrible consequences heightened and intensified their

prayers. Like their Example, they poured themselves out before God

with strong crying on behalf of others.

Note the steps to revival that can be found in the Mizpeh experience:

1 Sam. 7:5-9.

One way of summarizing these steps follows:

Repentance and confession (verse 6).

Recognition of deep need (verse 8).

Commitment and dedication (verse 9).

Intercessory prayer (verses 5-9).

"There is need today of such a revival of true heart religion as was

experienced by ancient Israel. Repentance is the first step that must be

taken by all who would return to God. No one can do this work for an-

other. We must individually humble our souls before God and put away

our idols. When we have done all that we can do, the Lord will manifest

to us His

salvation."—Patriarchs and Prophets,

p. 590.

Why are Moses and Samuel linked together in Jeremiah 15:1?

Samuel never wavered from his consistent course. He made the rounds

"from year to year in circuit to Bethel, and Gilgal, and Mizpeh, and

judged Israel in all those places" (1 Sam. 7:16). In this respect he can be

considered a type of the One who is the same yesterday, today, and for-

ever. "In the character of Samuel we see reflected the likeness of

Christ."—Patriarchs and Prophets,

p. 607.

Consistency is the characteristic that stands out in Samuel's life. No

matter that the people were faithless, he kept the faith. He did not cease

to pray for them. When Israel demanded a king, rejecting him as judge, he

continued his ministry. He stood fearlessly before kings, princes, and

common people, reminding them of their obligation to God. He saw Is-

rael go from a government ruled directly by God to a monarchy ruled by

faulty human beings. The attitude of the people, the condition of the king-

dom, which often was in a sorry state of affairs, made no difference.

Thursday

November 8

Earthly Illustrations

Part 5 — Priests, Prophets, and Kings

"Moses and Aaron among his priests, and Samuel among them that call

upon his name; they called upon the Lord, and he answered them" (Ps.

99:6).

Jesus serves as Prophet, Priest, and King. These Old Testament offices

typify His ministry. In His function as prophet, Jesus makes God's will

intelligible to man. As priest, He intercedes with the Father in our behalf.

As king, He rules over a mediatorial kingdom that soon will merge into

the kingdom of glory.

The Prophet:

"Since the day that your fathers came forth out of the

land of Egypt unto this day

have even sent unto you all my servants the

prophets, daily rising up early and sending them" (Jer. 7:25). In a sense,

prophets mediate the will of God and the knowledge of God to the people.

They stand in the counsels of God, hear His word, and declare it.

What was the central theme of the prophetic message? 1 Peter 1:10, 11.

(See also Luke 24:27.)

The Priest:

"Take thou unto thee Aaron thy brother, and his sons with

him, from among the children of Israel, that he may minister unto me in

the priest's office, even Aaron, Nadab, and Abihu, Eleazar and Ithamar,

Aaron's sons" (Ex. 28:1). Priests were expected to intercede with God

for the people. They also were types of Christ in His work as Sin Bearer.

The high priest bore the names of the tribes of Israel on his breastplate.

(See Ex. 28:29.) They were to be consecrated men of integrity.

With what intensity were the priests to intercede for the people? Joel

2:17.

The priests were to place themselves between the altar and the wor-

shipers. They were to lift their voices in earnest petition to God and to

risk their lives in approaching God on Israel's behalf.

The King:

"Yet have I set my king upon my holy hill of Zion. I will

declare the decree: the Lord hath said unto me, Thou art my Son; this day

have I begotten thee" (Ps. 2:6, 7). Israel's ideal king was the Messiah, the

One who should occupy David's throne.

What was the significance of the sacred rite described in Exodus 29:7;

1 Kings 19:16; and 1 Samuel 10:1 that was used to prepare prophet, priest,

and king for office?

Friday

November 9

Earthly Illustrations

Part 6 ® Cities of Refuge

•

"The Lord also spake unto Joshua, saying, S ak to the children of Is-

rael, saying, Appoint out for you cities of refuge, whereof I spake unto you

by the hand of Moses: that the slayer that killeth any person unawares and

unwittingly may flee thither: and they shall be your refuge from the avenger

of blood" (Joshua 20:1-3).

The cities of refuge serve as a marvelous type of the refuge that sinners

find in Christ. But they can be included among those lessons of the Jew-

ish economy that are but dimly understood.

How many cities were set apart, and how were they geographically lo-

cated? Num. 35:6-14.

"Six of the cities assigned to the Levites—three on each side [of] the

Jordan—were appointed as cities of refuge, to which the manslayer might

flee for safety. . . .

"The cities of refuge were so distributed as to be within a half day's

journey of every part of the land. The roads leading to them were always

to be kept in good repair; all along the way signposts were to be erected

bearing the word 'Refuge' in plain, bold characters, that the fleeing one

might not be delayed for a moment. Any person—Hebrew, stranger, or

sojourner—might avail himself of this provision."—Patriarchs

and

Prophets,

p. 515.

Accessibility is the lesson to be understood in the cities of refuge. Ev-

erything about them suggests that the way is open.

APPLICATION:

"The cities of refuge appointed for God's ancient peo-

ple were a symbol of the refuge provided in Christ. The same merciful

Saviour who appointed those temporal cities of refuge has by the shed-

ding of His own blood provided for the transgressors of God's law a sure

retreat, into which they may flee for safety from the second death."—

Patriarchs and Prophets,

p. 516.

There are many spiritual lessons that we may draw from these sym-

bolic cities. But we should not lose sight of the purpose of this lesson, to

point out how the work of the Mediator is mirrored in divinely appointed

earthly figures and human activities.

What special person has God used in your life to give you evidence of

His care? How did this person get involved with your need? What forms

did that ministry take?

If that person is still living, why not send a note of appreciation. Let

him or her know the results of that ministry in your life.

November 11-17

Adult Lesson

Lessons From

the Sanctuary

MEMORY TEXT: "Let them make me a sanctuary; that I may dwell

among them" (Ex. 25:8).

The God of heaven seeks continually to reveal Himself to His earth-

born children. He is prompted by love. At the same time that He had to

expel Adam and Eve from Eden He revealed Himself to be a God of

mercy. He told them of the plan instituted for their redemption and even

provided a covering for them. In love He instituted the system of sacri-

fices that made it possible for sinners to approach Him. At first the sys-

tem was quite simple, yet suited to the age—a blood offering brought by

the penitent as an acknowledgment of sin and as a type that pointed to the

provision made for the atonement of sin.

During the patriarchal age simple altars of sacrifice and worship dotted

the region from Mesopotamia to Egypt. Then came the day when God

spoke to Moses saying: "Let them make me a sanctuary; that I may dwell

among them" (Ex. 25:8). What followed came to be a most glorious rev-

elation of the character of God, a graphic representation of His way of

dealing with the sin problem, and a dramatic revelation of the heinous

nature of transgression. Notice the progression that took place from sim-

ple altars to elaborate systems and ultimately, in Solomon's temple, to a

resplendent building—God's house for all people.

This week we take a brief look at the sanctuary system that pointed to

Jesus our Mediator and to His final work of judgment. Jesus instituted the

sanctuary in order that He might reveal Himself even more completely to

humanity.

Seventh-day Adventists share many Bible truths with Christians of

other faiths. But, and we say it humbly, yet with conviction, God seems

to have left to us the articulation and proclamation of the sanctuary and

judgment truths that speak volumes about God to modern man. "The

heavenly sanctuary provides the remnant church with God's last message

to men prior to Christ's return. The sublime moral and spiritual heights to

which Christ calls His followers underline the supreme importance of this

judgment-hour message. The Christian church has not outgrown the

mediatorial ministry of Christ, which is more important today than ever

before."—Edward Heppenstall, Foreword,

Our High Priest

(Washing-

ton, D.C.: Review and Herald Publishing Association, 1972), p. 7.

Sunday

November 11

Lessons From the Sanctuary

Part 1 — A Type of the Heavenly Sanctuary

"Then verily the first covenant had also ordinances of divine service, and

a worldly sanctuary."

"Which was a figure for the time then present" (Heb. 9:1, 9).

The sanctuary was a teaching device. Everything about it was to pre-

figure or foreshadow some aspect of Christ's mediatorial ministry. It was

made according to precise specifications.

The book of Hebrews contrasts the two sanctuaries—one built by Mo-

ses, the other pitched by the Lord Himself. The one was an earthly struc-

ture, the other a heavenly one. The first, or earthly sanctuary, had "ordi-

nances of divine service" (Heb. 9:1). From studying the book of

Hebrews we learn that the heavenly sanctuary had prescribed services

and ordinances also. The first tabernacle (used interchangeably with the

word

sanctuary)

was a temporary structure; its services were "for the

time then present" (verse 9). The true sanctuary is in "heaven itself'

(verse 24).

SEARCH AND LEARN: Read Hebrews 9:1 through 10:22 and determine

for yourself what happened to the services of the earthly sanctuary.

There are two extremes that we must avoid in studying the sanctuary

types. On one hand, we must be careful not to speak negatively of the

earthly tabernacle and its services. Some have been guilty of this in an

effort to highlight the efficacy of the heavenly sanctuary. Paul says the

earthly sanctuary and its ordinances were glorious. Remember, God in-

stituted it as a teaching device. Jesus is the originator of the type as well

as the antitype. On the other hand, we must not become obsessed with

the details of the earthly to the exclusion of the heavenly. The sanctuary

was designed to throw light on what goes on in heaven; it was not to be an

end in itself.

What was the supreme purpose of the earthly sanctuary? Ex. 25:8.

God always is the seeker, the initiator. He takes the first steps. Before

we are aware of what He is doing, God devises plans that enable Him to

reach out to us. He did this in the sanctuary. He provided a way of getting

closer to His people without destroying them. Divinity, veiled and cov-

ered, reached out to humanity.

FURTHER STUDY:

Exodus 25 through 27.

Monday

November 12

Lessons From the Sanctuary

Part 2 — God's Holiness

"You shall hang up the veil from the clasps. Then you shall bring the ark

of the testimony in there, behind the veil. The veil shall be a divider for you

between the holy place and the Most Holy" (Ex. 26:33, NKJV).

Everything about the tabernacle was holy, from the outer court to the

most holy place. The linen curtain that surrounded the tent or tabernacle

suggested the holiness of the structure.

Why were the priests commanded to take off their shoes before perform-

ing their duties? Ex. 30:19, 20.

"The priests were not to enter the sanctuary with shoes upon their feet.

Particles of dust cleaving to them would desecrate the holy place. They

were to leave their shoes in the court before entering the sanctuary, and

also to wash both their hands and their feet before ministering in the tab-

ernacle or at the altar of burnt offering. Thus was constantly taught the

lesson that all defilement must be put away from those who would ap-

proach into the presence of

God."—Patriarchs and Prophets,

p. 350.

What was the significance of the inscription on the priest's mitre

(headwear)? Ex. 28:36-38.

The purpose of the instruction given in this text was to impress the

people with the awesome holiness of God and with the need of a pure and

holy mediator. The holy God could be approached only by someone who

was appointed, qualified, certified, and purified through the blood of the

Lamb. The description of the consecration of the priests is found in Exo-

dus 29.

Where and how was God's presence most visibly manifest? Lev. 16:2.

The holy place of the tabernacle was not accessible, except to a few

priests. The most holy was closed even to the priests. The high priest

alone could enter there and that only once a year on the Day of Atone-

ment. There the presence of God was manifested in the holy Shekinah.

The most holy place was a representation of the throne room in heaven.

(See Ex. 25:18-22.) The spiritually sensitive Israelite must have been

forcibly impressed with the idea of inacessibility—the remoteness of

God—and his unworthiness to approach Him physically. The need for

someone to go in before God for him was apparent. Without such a medi-

ator, who represented the Christ yet to come, there was no possibility of

bridging the gap.

Tuesday

November 13

Lessons From the Sanctuary

Part 3 — Sin and Guilt

"In fact, the law requires that nearly everything be cleansed with blood,

and without the shedding of blood there is no forgiveness" (Heb. 9:22,

NIV).

Numerous sacrifices were offered in connection with the sanctuary

services: for example, burnt offerings, sin offerings, trespass offerings,

and peace offerings.

Various kinds of animals were involved—lambs, rams, goats, bulls, pi-

geons, and turtle doves. The Jewish historian Josephus observes that

256,500 lambs were slain in a single Passover during Nero's reign. What

an awful sight that must have been. The lesson behind the symbol is

clear—sin is terrible and the price of redemption is enormous.

Why were the sacrifices of the first tabernacle inadequate? Heb. 9:9.

What humans need is not cleansing of the body but moral cleansing—

soul cleansing from the defilement of sin. Sin's stain is deep and in-

grained. No human detergent can wash it away. Here is where the Jewish

sanctuary ritual fell short. It could not deal with sin at the place where it

has taken root or set up headquarters—the mind. Something more than

the blood of bulls and goats and purification rites was needed. Something

more has been provided.

What does the book of Hebrews indicate were the greater and "more

perfect" things, and how have they been provided? Heb. 9:11-14.

Many of the Old Testament prophets expressed the hope that a "better

sacrifice" would be provided, one that would deal decisively and finally

with the sin problem. They saw that the only way to be rid of guilt was to

remove the sins that cause it. Indeed, almost every culture has some type

of ritual cleansing. This seems to express a universal need. The Jewish

sanctuary system did not purpose to be the final solution. Its validity was

in the fact that it pointed vividly and effectively to something better.

Through Christ we not only get rid of the guilt of sin but of sin itself.

THINK IT THROUGH: What was the true value of the sanctuary and the

sacrifices?

"The whole worship of ancient Israel was a promise, in figures and

symbols, of Christ; and it was not merely a promise, but an actual provi-

sion, designed by God to aid millions of people by lifting their thoughts to

Him who was to manifest Himself to our

world."—Testimonies to Minis-

ters,

p. 123.

Wednesday

November 14

Lessons From the Sanctuary

Part 4 — Sin Removed

"It shall be, when he shall be guilty in one of these things, that he shall

confess that he bath sinned in that thing: and he shall bring his trespass

offering unto the Lord for his sin which he hath sinned, a female from the

flock, a lamb or a kid of the goats, for a sin offering; and the priest shall

make an atonement for him concerning his sin" (Lev. 5:5, 6).

The earthly sanctuary portrays for us God's way of removing the stub-

born stain of sin. The principle of substitution figured largely in the whole

process. An innocent animal was slain as an offering for sin—the victim

of another's transgression.

What is significant about who actually slew the sacrifice? Lev. 4:33.

The repentant sinner took the life of the substitute. By placing his

hands on the head of the sacrifice the sinner symbolically placed his sins

on the victim. The sin was then removed from the sinner to the sin bearer.

What part did the priest perform in the ceremony? Lev. 4:34.

When the congregation sinned the priest carried the blood into the holy

place, putting some of it on the horns of the altar of incense and sprinkling

some of it seven times before the veil. Most of the blood, however, was

poured out at the base of the altar. (See Lev. 4:17, 18.)

By repentance and confession our sins are placed on Jesus, the spot-

less Lamb of God. He carries them, takes responsibility for them. "The

priest shall make an atonement for them, and it shall be forgiven them"

(Lev. 4:20). Please note: The sin is removed, and then pardon is granted.

Jesus saved us

from

our sins, not

our sins. The sinner was responsible

for his part. He would confess, place his hands on the victim, and take its

life. The priest was responsible for confessed sins but not for uncon-

fessed sins. He took the blood into the sanctuary, or, in some cases, ate

the flesh of the animal. He actually became, in type, the sin bearer.

In what way did John the Baptist use sanctuary terminology in speaking

of Jesus? John 1:29.

The lamb symbol is used many times in the Bible (See Gen. 22:7; Isa.

53:7; 1 Peter 1:19; Rev. 5:6; 12:11.) The development of the symbol

reaches its height in the book of Revelation. There the Lamb is extolled

as powerful victor, crushing the serpent's head and granting the re-

deemed full reinstatement as inheritors of the kingdom. Their names are

written in the Lamb's book of life. (See Rev. 13:8; 21:27.)

Thursday

November 15

Lessons From the Sanctuary

Part 5 — Morning and Evening Sacrifices

"This is that which thou shalt offer upon the altar; two lambs of the first

year day by day continually. The one lamb thou shalt offer in the morning;

and the other lamb thou shalt offer at even"

(Ex. 29:38, 39).

The ritual was carried out faithfully. The daily or continual service

pointed to the constancy of Jesus our Mediator. His once-and-for-all sac-

rifice is good for all time. Christians are "under the blood," in the safety

zone. Provision has been made. Repentant sinners are covered by a "life

assurance" policy.

What practice of the pious Jews has influenced Christian devotional life?

Ps. 55:17; 141:2.

"The hours appointed for the morning and the evening sacrifice were

regarded as sacred, and they came to be observed as the set time for wor-

ship throughout the Jewish nation. And when in later times the Jews were

scattered as captives in distant lands, they still at the appointed hour

turned their faces toward Jerusalem and offered up their petitions to the

God of

Israel."—Patriarchs and Prophets,

pp. 353, 354.

It must have been of great comfort to a scattered, oppressed people to

know that a sacrifice was at all times on the altar in their behalf. It is good

discipline that will pay off handsomely to gather the family at the begin-

ning and end of the day for prayers. These seasons of prayer will follow

the members of the family through the years. They have a binding, unit-

ing influence on young and old.

"The daily service consisted of the morning and evening burnt offer-

ing. . . .

"Every morning and evening a lamb of a year old was burned upon the

altar, with its appropriate meat offering, thus symbolizing the daily con-

secration of the nation to Jehovah, and their constant dependence upon

the atoning blood of

Christ."—Patriarchs and Prophets,

p. 352.

Those who recognize themselves as blood-bought and purchased also

will acknowledge a debt of gratitude. The sure mercies of God demand

the consecration of all their powers to Christ and His service. This will be

done cheerfully and willingly. "We are to give ourselves to the service of

God, and we should seek to make the offering as nearly perfect as

possi-

ble."—Patriarchs and Prophets,

p. 352. This is the kind of offering that

God calls a sweet savor with which He is well pleased.

A picture you probably have seen shows an ox standing between a

plow and an altar. The inscription near the bottom speaks to us with this

challenge: "Ready for either." Our gift of ourselves to the Lord's service

will be a perfect offering when it is characterized by this kind of commit-

ment.

Friday

November 16

Lessons From the Sanctuary

Part 6 — Focus and Application

"What? know ye not that your body is the temple off the Holy Ghost

which is in you, which ye have of God, and ye are not your own? For ye are

bought with a price: therefore glorify God in your body, and in your spirit,

which are God's" (1 Cor. 6:19, 20).

At a time when some are questioning why the sanctuary teaching is so

important, we need to understand its full biblical significance. "Satan is

striving continually to bring in fanciful suppositions in regard to the sanc-

tuary, degrading the wonderful representations of God and the ministry

of Christ for our salvation into something that suits the carnal mind. He

removes its presiding power from the hearts of the believers, and supplies

its place with fantastic theories invented to make void the truths of the

atonement, and destroy our confidence in the doctrines which we have

held sacred since the third angel's message was first given. Thus he

would rob us of our faith in the very message that has made us a separate

people, and has given character and power to our work."—Ellen G.

White,

Special Testimonies,

Series B, no. 7, p. 17.

APPLICATION:

Study the following quotation carefully; then list some

applications of this statement and this lesson to your life and actions.

"Another lesson the tabernacle, through its service of sacrifice, was to

teach—the lesson of pardon of sin, and power through the Saviour for

obedience unto life.

"Through Christ was to be fulfilled the purpose of which the tabernacle

was a symbol—that glorious building, its walls of glistening gold reflecting

in rainbow hues the curtains inwrought with cherubim, the fragrance of

ever-burning incense pervading all, the priests robed in spotless white,

and in the deep mystery of the inner place, above the mercy seat, be-

tween the figures of the bowed, worshiping angels, the glory of the Holi-

est. In all, God desired His people to read His purpose for the human

soul. It was the same purpose long afterward set forth by the apostle

Paul, speaking by the Holy Spirit:

" 'Know ye not that ye are the temple of God, and that the Spirit of

God dwelleth in you? If any man defile the temple of God, him shall God

destroy; for the temple of God is holy, which temple ye are.' 1 Corinthi-

ans 3:16,

17."—Education,

p. 36.

r057

November 18-24

REAMS Adult Lesson

EMS111119E111:11011

The S

nctuary Services

MEMORY TEXT: "The Lord hear thee in the day of trouble; the name of

the God of Jacob defend thee; send thee help from the sanctuary, and

strengthen thee out of Zion; remember all thy offerings, and accept thy

burnt sacrifice; Selah. Grant thee according to thine own heart, and fulfil

all thy counsel" (Ps. 20:1-4).

The mediatorial ministry of Christ provides for all our real needs. That

ministry is now centered in the heavenly sanctuary. Needs are met and

blessings flow from that great center of redemptive ministry. In Ezekiel's

vision the healing waters issued out of the sanctuary (Eze. 47:12), seem-

ingly flowing from the altar. Because of our Saviour's mediation we are

sustained and are to see in all that comes to us the blessing of the Lamb.

"The bread we eat is the purchase of His broken body. The water we

drink is bought by His spilled blood. Never one, saint or sinner, eats his

daily food, but he is nourished by the body and the blood of Christ. The

cross of Calvary is stamped on every loaf. It is reflected in every water

spring."—The

Desire ofAges,

p. 660.

The spiritual enlightenment that enables us to grasp the great essentials

of salvation is the gift of Christ's sacrificial love and His sanctuary minis-

try. Also the grace to resist temptation and overcome the enemy is medi-

ated or channeled through Jesus Christ our Lord. Were it not for His ear-

nest work on our behalf, we would never escape from sin's snare. This

was clear to the psalmist. He recognized that God's way was in the sanc-

tuary (Ps.

77:13).

The psalmist was moved to put all his trust in the Re-

deemer. He saw adequate evidence of the Lord's concern for Israel. Is-

rael was under the watchcare of Messiah the Prince, and He who watched

over them would "neither slumber nor sleep" (Ps. 121:4).

Sunday

November 18

The Sanctuary Services

Part 1 — The Bread of the Presence

"Put the bread of the Presence on this table to be before me at all times"

(Ex. 25:30, NIV).

Christ's mediatorial ministry is not limited to the purely spiritual. Our

temporal provisions also come through Jesus Christ our Lord. All bless-

ings flow through the channel of mediation. Food, shelter, clothing, the

joys of human friendship—all are mediated. The bread of the Presence or

shewbread was viewed as an offering. Because it did not involve blood it

did not symbolize forgiveness and reconciliation through the shed blood.

"It may be inferred that when Israel offered by way of the priesthood the

twelve loaves of bread before God, she was expressing in a pictorial man-

ner not only thanksgiving for His bounties, but also a continuous petition

for both physical and spiritual nourishment."—Frank B. Holbrook,

"The Israelite Sanctuary," in

The Sanctuary and the Atonement, ed.

Ar-

nold V. Wallenkampf and W. Richard Lesher (Washington, D.C.: Re-

view and Herald Publishing Association, 1981), p. 25.

Why did Jesus include a petition for bread in the prayer He taught us to

pray? Matt. 6:11.

The Bible teaches that there is a difference between the sacred and the

profane. However, it does not draw a sharp line between the spiritual and

the material. Christ created the natural world for us. We need to beware

of a "spirituality" that divorces itself from God's good world.

What do Jesus' "bread of life" statements found in John 6:33, 35, 50, 51

mean to us today?

Jesus' hearers were confused because they took His words literally.

They were even more shocked by His suggestion that they drink His

blood. For Jesus to encourage the Jews to taste blood was sacrilege.

What could He ever mean? they asked one another. Having been taught

by the rabbis, they should have known that the Saviour was referring to

His teaching, His words. (See John 6:63.)

How did Jesus relate His words to His person? John 12:48.

To reject the words of Jesus is to in effect reject Him as Saviour. We

cannot divorce Christ from His words.

What significance can be found in how often the bread of the Presence

was renewed? Lev. 24:8.

Monday

November 19

The Sanctuary Services

Part 2 — The Light of the World

"Thou shalt make the seven lamps thereof: and they shall light the lamps

thereof, that they may give light over against it"

(Ex. 25:37).

Darkness symbolically represents ignorance. When a person says, "I

was kept in the dark on the matter," he or she means, "I was prevented

from obtaining the facts." But light dispels darkness.

By the time of Jesus, there were two huge lampstands in the temple

court. These lamps were kindled after the evening sacrifice and shed their

light over the city. The people hoped for the Messiah to come and shed

His light over Israel just as the lampstands illuminated Jerusalem.

Summarize in your own words what Jesus means in introducing His ser-

mon on light the way He did in John 8:12.

"In the manifestation of God to His people, light had ever been a sym-

bol of His presence. At the creative word in the beginning, light had

shone out of darkness. Light had been enshrouded in the pillar of cloud

by day and the pillar of fire by night, leading the vast armies of Israel.

Light blazed with awful grandeur about the Lord on Mount Sinai. Light

rested over the mercy seat in the tabernacle."—The

Desire of Ages,

464.

How does this symbol of God's presence influence people on planet

Earth? 2 Cor. 4:6.

We need to keep in mind that every ray of light, understanding, and

truth, which ever has pierced the gloom enshrouding the earth and human

hearts, comes through Jesus Christ. He is Mediator of the saving knowl-

edge of God. (See John 17:3.) He is the light "which lighteth every man

that cometh into the world" (John 1:9). "Every gem of thought, every

flash of intellect, is from the Light of the world."—The

Desire of Ages,

p. 465. He flashes the light into our intellects, and thus we are enabled to

"see" truth.

SEARCH AND LEARN: Read Revelation 1:13 and 2:1 and answer the fol-

lowing:

When was Jesus seen?

What is the significance of this vision to the church today?

Tuesday

November 20

The Sanctuary Services

Part 3 — The Altar of Incense

"Thou shalt make an altar to burn incense upon: of shittim wood shalt

thou make it."

"And thou shalt put it before the vail that is by the ark of the testimony,

before the mercy seat that is over the testimony, where I will meet with thee.

And Aaron shall burn thereon sweet incense every morning: when he

dresseth the lamps, he shall burn incense upon it" (Ex. 30:1, 6, 7).

Many times, our prayers are tainted with traces of selfishness. Some-

times we do not even understand our own motives. The ministry of the

altar of incense illustrates how our prayers are made acceptable. The

adding of the incense—the righteousness and merits of Christ—renders

our prayers acceptable before God.

SEARCH AND LEARN: Study Revelation 8:3, 4, and Romans 8:26 in or-

der to better understand Christ's antitypical ministry at the altar of incense

in the heavenly sanctuary. Indicate what you learn in the space provided

below:

The system works. A feeble human whispers a prayer on earth, and it is

amplified in heaven—heard and answered by a prayer-hearing God

whose ears always are open because of Christ's mediation.

The Spirit's intercession is different from that of Christ. His is more a

work of assistance than of mediation. There is no hearing impairment

with God, or inability to understand our speech. The communication

problem is with us. The Holy Spirit does His work on this end—

prompting our prayers and helping us to frame our words and express

the thoughts that He has implanted. The answer is bound up with the

petition. He knows what to pray for; and when we cooperate with Him,

He "maketh intercession . . . according to the will of God" (Rom. 8:27).

What privilege is ours that would have been unthinkable for a petitioner

to do literally on the grounds of the earthly sanctuary? Heb. 10:19, 21, 22.

Jesus opens the way into the heavenly sanctuary through His sacrifice,

His shed blood. There is unimpeded access to the presence of God. He

also prepares us for this privilege by making our hearts clean through the

sprinkled blood.

"Our Redeemer has opened the way so that the most sinful, the most

needy, . . . may find access to the Father."—The

Desire of Ages,

p. 113.

Wednesday

November 21

The Sanctuary Services

Part 4 — Mercy and Justice

"The cherubims shall stretch forth their wings on high, covering the

mercy seat with their wings, and their faces shall look one to another; to-

ward the mercy seat shall the faces of the cherubims be. And thou shalt put

the mercy seat above the ark; and in the ark thou shalt put the testimony

that I shall give thee. And there I will meet with thee, and I will commune

with thee from above the mercy seat, from between the two cherubims

which are upon the ark of the testimony, of all things which I will give thee

in commandment unto the children of Israel"

(Ex. 25:20-22).

The most holy place of the earthly sanctuary was a symbolic represen-

tation of the throne room in heaven. Ellen White's description is unsur-

passed: "No language can describe the glory of the scene presented

within the sanctuary—the gold-plated walls reflecting the light from the

golden candlestick, the brilliant hues of the richly embroidered curtains

with their shining angels, the table, and the altar of incense, glittering

with gold; beyond the second veil the sacred ark, with its mystic cheru-

bim, and above it the holy Shekinah, the visible manifestation of Jeho-

vah's presence; all but a dim reflection of the glories of the temple of God

in heaven, the great center of the work for man's

redemption."—Patri-

archs and Prophets,

p. 349.

The mercy seat covered the ark. Enshrined in the bosom of the ark was

the law of God, a transcript of His character. It is highly instructive that

the ark's covering is called the mercy seat. God's throne is a mercy seat

at which mercy is blended with justice.

What words used by Paul and John illustrate the function of the quality

of mercy in Jesus Christ? Rom. 3:25; 1 John 2:2.

The atoning work of Christ covers or reconciles the sinner to God.

"The ark was the hub of Israelite religion and worship. . . . It could be

said that all the essential elements in redemption coalesce [come to-

gether] at the ark: God Himself, His law, sacrificial blood, and priestly

mediation."—Frank B. Holbrook, "The Israelite Sanctuary," in

The

Sanctuary and the Atonement,

p. 28.

The Bible indicates that the ultimate solution to the sin problem was

related closely to Christ's work in the most holy place. It was here that

the symbolic services of atonement and intercession were centered. They

met in the holy of holies. So those great students of the Word had to

conclude that the atonement provided on the cross must be consummated

in the most holy place. God upholds the principles of His law as abso-

lutely unchangeable (justice stands), but He places mercy in the form of a

Mediator before Him as a covering for sin.

FURTHER

STUDY: Patriarchs

and Prophets,

pp. 348,349.

Thursday

November 22

The Sanctuary Services

Part 5 — The Day of Atonement

"He shall make an atonement for the holy sanctuary, and he shall make

an atonement for the tabernacle of the congregation, and for the altar, and

he shall make an atonement for the priests, and for all the people of the

congregation. And this shall be an everlasting statute unto you, to make an

atonement for the children of Israel for all their sins once a year. And he did

as the Lord commanded Moses" (Lev. 16:33, 34).

Once a year in the Jewish economy a special day focused the ceremo-

nial activities on the removal of sin and the cleansing of the sanctuary—

the Day of Atonement. Priestly ministry had its finest, most decisive

hour. The ritual was elaborate and impressive. Anticipation ran high. All

Israel was involved—absolutely absorbed—in the drama. This is what

the Day of Atonement actually was—a national drama that involved all

the people of God.

How was the great controversy between Christ and Satan illustrated in

the two goats used on the Day of Atonement? Lev. 16:7, 8.

The goat that was sacrificed symbolizes our Lord's sacrificial death.

The scapegoat was not slain, and thus was not involved in redemption

through the blood. Its function was different.

What did the priest do with the blood of the slain goat? Lev. 16:15.

Most biblical scholars agree that the priest's handling of the blood—

they call it blood manipulation—is most important. On the climactic day

the blood was sprinkled on and before the mercy seat—its ultimate appli-

cation. Everything about the Day of Atonement ritual suggests finality

and completeness. In these services the mediatorial process was com-

plete, the sin problem fully resolved.

What was the fate of the live goat? Lev. 16:21, 22.

The chief instigator of sin and rebellion must suffer the fate that natu-

rally results from transgression. Satan bears the sin he has caused and

receives the ultimate wages of sin—eternal death. In no wise does he

atone for sin, although his expulsion makes the at-one-ment complete.

Jesus our Mediator alone provides, through His blood, the price of our

redemption. Jesus' death was a voluntary sacrifice for sin. Satan's death

will come as the involuntary consequence of sin.

FURTHER STUDY:

The Great Controversy,

pp. 669-673.

Friday

November 23

The Sanctuary Services

Part 6 — Focus and Application

"Aaron shall bear the names of the children of Israel in the breastplate of

judgment upon his heart, when he goeth in unto the holy place, for a memo-

rial before the Lord continually" (Ex. 28:29).

The breastplate must have been an especially impressive article of

clothing in the priest's glittering attire. (See Ex. 28:15-28 for a descrip-

tion.) This symbol emphasizes again the intimate relationship between

priest and people. He bore their names on his heart. When he went before

the Lord, the people were, in symbol, carried with him into God's pres-

ence.

On what other article of the priest's clothing were the children of Israel's

names inscribed? Ex. 28:8-12.

When we speak of accepting Christ as our personal Saviour we imply

that He becomes our Friend, One who is acquainted with us intimately,

One who never leaves us or forsakes us (Heb. 13:5).

The mediatorial ministry of Jesus benefits the entire creation, including

the unfallen worlds and the heavenly hosts. However, we must not lose

sight of the fact that its benefits also are personal. We serve the kind of

God who sees sparrows fall and takes notice of the details of our lives,

counting even the hairs of our heads. We can be sure that our Mediator

keeps us in mind individually.

The ephod and the breastplate are tokens of remembrance, "stones of

memorial" which the priest bears "upon his heart before the Lord con-

tinually" (Ex. 28:30). In the same way, the resurrected Christ, in His glo-

rified body, bears the marks of everlasting remembrance, the scars of the

nailprints and the spear wound. (See John 20:25, 27.) He will bear these

throughout eternity. All of sin's trace effects will be erased except these

tokens that will remind us of Christ's sacrifice.

APPLICATION:

Do you see a relationship between what we have stud-

ied this week and the public forms of worship today?

Many Christians follow the practice of bowing the head for a prayer of

thanks before eating a meal. When observed doing this in a public estab-

lishment, they are sometimes asked about this custom and its meaning.

How would you answer?

What insight for your answer can you find in parts 1 and 3 of this les-

son? Based on that material, prepare a short statement in which you

frame a witness response to the above question.

Be alert to the Holy Spirit's giving you an opportunity for using it.

November 25 to December 1

IVR1

Adult Lesson

Advocate

Versus Adversary

MEMORY TEXT: "Whom God hath set forth to be a propitiation through

faith in his blood, to declare his righteousness for the remission of sins that

are past, through the forbearance of God; to declare, I say, at this time his

righteousness: that he might be just, and the justifier of him which believeth

in Jesus" (Rom. 3:25, 26).

The fact that we, in and of ourselves, are lost and unable to do anything

about it cannot be disputed. Our redemption and rescue from the prison

house of sin calls for superhuman effort, for supernatural power. But God

can save us only in a way that is consistent with His character. He cannot

set aside His law in order to declare sinners righteous because His law is

a transcript of His character. It also is the foundation of His throne be-

cause God is the moral Governor of the universe. Therefore He cannot

simply say, "It's all right; I will let sinners by this time." Doing so would

compromise His rule of justice and undermine His moral authority.

"It is not possible for God to offer a general amnesty for five or ten or

twenty billion sinners merely by divine decree. . . .

"God created the universe of a million worlds governed in righteous-

ness. He created His creatures to live in righteousness. He instructed

them that any departure from righteousness would be considered rebel-

lion against Him. The penalty would be separation and death."—Edward

Heppenstall,

Salvation Unlimited

(Washington, D.C.: Review and Her-

ald Publishing Association, 1974), p. 47.

The Mediator, the Atoning One, takes upon Himself the task of secur-

ing the sinner's release. He stands to plead his cause. He becomes his

advocate or legal aid. He pays the full penalty through His blood; and, as

a mercy seat, He becomes a covering, shielding the repentant sinner. His

work for sinners is not unopposed. The adversary challenges Christ's

right to redeem us. Yet there can be no serious question as to the out-

come. The Advocate takes guilty sinners and makes them righteous.

They stand before the law of God as though they had not sinned.

"The atonement of Christ is not a mere skillful way to have our sins

pardoned; it is a divine remedy for the cure of transgression and the resto-

ration of spiritual health. It is the heaven-ordained means by which the

righteousness of Christ may be not only upon us, but in our hearts and

characters."—Ellen G. White, Letter 406, 1906.

Sunday

November 25

Advocate Versus Adversary

Part 1 — All Need Legal Aid

"What the law could not do, in that it was weak through the flesh, God

sending his own Son in the likeness of sinful flesh, and for sin, condemned

sin in the flesh: that the righteousness of the law might be fulfilled in us, who

walk not after the flesh, but after the Spirit" (Rom. 8:3, 4).

The law of God is declared to be perfect, holy, just, and good. It also is

called spiritual. Our weak, carnal nature is incapable of obedience to

such a holy standard. But the gospel brings good news. God sent His Son

in human flesh to live out the principles of His Father's law in a totally

human environment. No longer can the weakness of human flesh be

made an excuse. A righteousness to match the law has been provided.

Humanity is no longer compelled to rely on its own pitiful resources and

strength to live in harmony with the royal law. The principles of God's

holy law have been written on our hearts and minds.

What assurance do we have that Jesus has dealt adequately with the sin

problem? Rom. 3:24, 25;1 John 2:2.

Jesus entered the human situation on the same level as does every child

of Adam; and then, through one mighty deed—His death on the cross—

He broke sin's stranglehold forever. By virtue of His atoning sacrifice,

He has the authority to represent us, to cancel our debt of sin, and to

shield us from the demands of justice which sin incurs.

What function does the law serve? Rom. 3:20; 7:7, 13.

The law of God is like a spiritual microscope. What is not apparent to

normal vision is magnified a thousand times. We are enabled to see the

serious nature of sin. Remember that it was Jesus' purpose to "magnify

the law, and make it honourable" (Isa. 42:21).

"It is by beholding that we become changed. And as those sacred pre-

cepts in which God has opened to men the perfection and holiness of His

character are neglected, and the minds of the people are attracted to hu-

man teachings and theories, what marvel that there has followed a de-

cline of living piety in the church."—The

Great Controversy,

p. 478.

THINK IT THROUGH: Because of my sins I am under the heavy penalty of

the law. As I recognize the exceeding sinfulness of sin, what else can I do but

cry out for help—for something, someone, out of and beyond myself to step

in and help me?

FURTHER STUDY:

The Great Controversy,

pp. 467-474.

Monday

November 26

Advocate Versus Adversary

Part 2 — Skillful Advocate

"Who is he that condemneth? It is Christ that died, yea rather, that is

risen again, who is even at the right hand of God, who also maketh interces-

sion for us" (Rom. 8:34).

Under the law we are brought to condemnation. "All have sinned, and

come short of the glory of God" (Rom. 3:23)—Jews, Gentiles, even

teachers of the law. We need a skillful lawyer to plead for us. Again the

gospel has good news for us. The court has appointed legal aid. It is

Christ who becomes our Advocate and intercedes for us.

What did Jesus have to do in order to qualify as our perfect Advocate?

Heb. 2:17, 18.

Jesus identified with us completely. At His baptism He established His

ties with humanity, accepting the rite although He had never sinned.

When Jesus asked the Baptist to administer the rite, John shrank from the

task. Jesus ordered him to go ahead with His baptism. The Advocate

must set the full example as well as experience the real-life situation of

those He would represent.

Summarize what Hebrews 7:25 has to say about the effectiveness of

Christ's advocacy.

"No sooner does the child of God approach the mercy seat than he

becomes the client of the great Advocate. At his first utterance of peni-

tence and appeal for pardon Christ espouses his case and makes it His

own, presenting the supplication before the Father as His own re-

quest."—Testimonies,

vol.

6, p. 364.

What assurance do we have that our cases are not hopeless? John 6:37,

39.

The skillful Advocate pleads so effectively that not one of His clients

need be lost. As a lawyer He has never lost a case.

How does Jesus as our Advocate cope with the fact that we are guilty?

1 John 2:1-3; 1:7.

He does not cover the facts. He urges us to confess. Then He assumes

responsibility for our sins. But it is only confessed sins that He covers.

Unconfessed, unforsaken sins are our responsibility.

Tuesday

November 27

Advocate Versus Adversary

Part 3 — Provides Access

"Therefore being justified by faith, we have peace with God through our

Lord Jesus Christ: by whom also we have access by faith into this grace

wherein we stand, and rejoice in hope of the glory of God" (Rom. 5:1, 2).

The barriers in the earthly sanctuary, such as the curtains at the en-

trance to the holy and most holy, suggested physical inaccessibility.

Solomon's temple also had barricades and walls that kept Gentiles,

women, and handicapped persons out of certain areas in the temple com-

plex. But no one can block the way to the throne of God. There is equal

access through Jesus. When He clothes us with His righteousness and

presents us to His Father we are accepted in the Beloved.

What attitude should characterize Christ's earthly clients as they ap-

proach the judgment throne? Why? Heb. 10:19-22.

Christ pierces the dividing curtains and appears before the throne on

our behalf. His skill as Advocate, His acceptance in heaven, His power

and status are calculated to inspire confidence and boldness in the client.

There is no need to cringe in fear; the Advocate has pierced the veil.

Him we find assurance, certainty, and warranty.

The proper way to enter a building is through a door. Entrance to the

kingdom of God is through Christ alone. There is no other way. There are

many false doors—most of which involve a salvation-by-works ap-

proach, but also can include trusting in one's own faith for salvation. (See

The Sanctified Life,

pp. 63, 64.) But these false doors do not provide ac-

cess. Not only is the gospel good news, but it also is simple. The faith that

lays hold on eternal life is not complicated and cumbersome. To accept

Christ as personal Saviour is to accept His claims upon us and His right to

direct us. It involves focusing everything on Him and His will. When we

do so He grants us a new status.

What sort of things are involved in the new status that we receive through

Christ? Rom. 8:16, 17; 1 Cor. 3:21-23.

As members of the family of God we have access to all that is God's.

Children have privileges denied nonmembers of the family. But the privi-

lege also involves responsibility. "We shall not want to meet these

slighted opportunities and neglected privileges in the day of judgment.

Our eternal interests for the future depend on the present diligent perfor-

mance of duty in improving the talents God has given into our trust."—

Counsels on Stewardship,

p. 127.

Wednesday

November 28

Advocate Versus Adversary

Part 4 — The Adversary

"He shewed me Joshua the high priest standing before the angel of the

Lord, and Satan standing at his right hand to resist him" (Zech. 3:1).

Satan is called the "accuser of the brethren." He opposes Christ's

mediatorial ministry. Those who belong to Jesus, who have become His

clients, are Satan's special targets. While God is not willing that any

should perish, Satan is not willing that any should be saved.

What is the import of the way our Advocate responds to our adversary?

Zech. 3:2.

Satan delights in pointing out the shortcomings of the people of God.

He would like to challenge the Advocate regarding His right to save these

faulty people. "Are they the ones to take my place?" he asks derisively.

Jesus does not-engage in debate with Satan. He simply rebukes him. It is

Jesus' right to save; He has purchased it with His own blood. By His

death and endless life Jesus saves. He knows how to deliver.

How did Jesus demonstrate His power over the adversary at the time of

the death of Moses? Jude 9.

Even before the cross, Christ was more than equal to the conflict. Sa-

tan claimed Moses' body. Again, notice that Jesus did not enter into an

argument with him. His standard response seemed to be: "The Lord re-

buke thee." Satan merited rebuke because he had tempted humanity in

the first place. He steals the affections of Christ's lawful possession, His

children; leads them astray; and then seeks to become the arresting offi-

cer, judge, and jury. But our Advocate will not relinquish His right to

save those who cling to Him in faith. One obvious task of our Mediator is

to place a check on Satan's power. While salvation is all of grace and is

not dependent on human effort, determined effort is necessary to stay in

saving relationship to Jesus Christ. The Christian cannot remain passive.

Satan must be resisted. (See 1 Peter 5:8.)

In the vision of Joshua and the angel, what symbolic act determined the

outcome? Zech. 3:4, 5.

The change of raiment mentioned indicates Christ's righteousness that

is both imputed and imparted to us. "The righteousness by which we are

justified is imputed; the righteousness by which we are sanctified is im-

parted. The first is our title to heaven, the second is our fitness for

heaven."—Messages to Young People,

p. 35.

Thursday

November 29

Advocate Versus Adversary

Part 5 — Adversary Silenced

"I heard a loud voice saying in heaven, Now is come salvation, and

strength, and the kingdom of our God, and the power of his Christ: for the

accuser of our brethren is cast down, which accused them before our God

day and night" (Rev. 12:10).

"The last link of sympathy between Satan" and unfallen beings was

broken when he murdered Christ. (See

The Desire of Ages,

p. 761.) For

that reason he now is restricted to this planet. But at one time he had

access to other worlds; he also badgered the good angels as they came

and went from heaven. Such access was no longer granted him when

Christ gained the victory on the cross.

What biblical evidence indicates that Satan and his hosts are now con-

fined to earth? Rev. 12:12, 13.

The adversary has been forced to limit his influence to this fallen

world. His wrath knows no bounds. He is furious over the restraint. His

resulting anger is directed against the followers of Christ. If only he could

exterminate them, his sovereignty over earth would be unresisted.

What powerful weapons of resistance do Christians have? Rev. 12:11.

"So long as the soul rests with unshaken confidence in the virtue and

power of the atonement, it will stand firm as a rock to principle, and all

the powers of Satan and his angels cannot sway it from its integrity."—

Testimonies,

vol. 4, pp. 357, 358.

APPLICATION: How can I avail myself of this protection? What steps

should I take to make sure the blood is on the "doorpost" of my heart?

What completely and forever silences Satan's accusations that humans

cannot obey God's law? Rev. 14:1-5.

When the Mediator brings His people to perfection, Satan's accusa-

tions are demonstrated to be wrong. "To those who call upon Him for

strength for the development of Christian character, He [Christ] will give

all needed help." "While Satan has been urging his accusations, holy

angels, unseen, have been passing to and fro, placing upon the faithful

ones the seal of the living God. These are they that stand upon Mount

Zion with the Lamb, having the Father's name written in their fore-

heads."—Prophets and Kings,

pp. 590, 591.

Friday

November 30

Advocate Versus Adversary

Part 6 — Focus and Application

"The Father judgeth no man, but hath committed all judgment unto the

Son."

"And hath given him authority to execute judgment also, because he is

the Son of man" (John 5:22, 27).

Heaven is a friendly court. Father, Son, and Holy Spirit, as well as all

the heavenly host, are trying to pull us through. The investigative pre-

advent judgment does not put us in a kind of double jeopardy, as if God

were seeking to do everything possible to destroy us. In the investigative

judgment God goes public. He opens books and discloses records that

vindicate His justice and mercy. His salvation is so complete and ade-

quate that there is nothing for those to fear who have demonstrated their

acceptance of Christ's advocacy by allowing Him to live out His life

within them. In fact, a pre-advent judgment is called for to demonstrate

that God's dealings are beyond suspicion. He in no wise excuses the

guilty. But His plan makes the guilty guiltless through His Son, the Medi-

ator, who also is Judge.

"Because He has tasted the very dregs of human affliction and tempta-

tion, and understands the frailties and sins of men; because in our behalf

He has victoriously withstood the temptations of Satan, and will deal

justly and tenderly with the souls that His own blood has been poured out

to save,—because of this, the Son of man is appointed to execute the

judgment."—The

Desire of Ages,

p. 210.

What assurance do we have that Christ's mediatorial ministry will be

successful on our behalf? Jude 24, 25.

APPLICATION:

This week's lesson portrays how the great controversy

comes to focus in each life.

Zechariah 3 provides a vivid frame for this contest. All humans may

identify with Joshua. This transfer may provide a useful self-evaluation

exercise.

List areas of your life where Satan may legitimately accuse you of

shortcomings this week.

At the bottom of this page write a commitment to Jesus. In this,

surrender the list you made under

above and accept His forgiveness.

Hear Christ rebuke Satan.

Sense the feeling of cleansing as Christ enfolds you in His righteous-

ness.

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December 2-8

Adult Lesson

Our Priest-King

MEMORY TEXT: "Who being the brightness of his glory, and the express

image of his person, and upholding all things by the word of his power,

when he had by himself purged our sins, sat down upon the right hand of

the Majesty on high" (Heb. 1:3).

Christ has set up a mediatorial kingdom. He has a throne. Even now

He exercises kingly rule. His kingdom is not earthly, nor is it yet the

future kingdom of glory. It is that kingdom of grace which stands between

the kingdoms of this world and the final revelation of the everlasting king-

dom that shall ultimately swallow up all others. He now is enthroned as a

Priest-King. He was installed in this position at His ascension. The

phrase "at the right hand of God" indicates supreme honor and author-

ity. The outpouring of the Holy Spirit on the Day of Pentecost signaled

Christ's inaugural. "The Captain of our salvation is interceding for His

people, not as a mere petitioner to move the Father to compassion, but as

a conqueror who claims the trophies of His

victory."—Gospel Workers,

p. 154.

Our Mediator acts from a position of strength. As He stated to His dis-

ciples, all power is given unto Him in heaven and earth (Matt. 28:18).

Jesus' work did not end at Calvary. As one writer puts it, "He did not

retire to write His memoirs." He entered upon a vigorous ministry of

mediation and reconciliation that will not cease until the plan of salvation

is accomplished. The Son of man, seated at the right hand of the throne of

God, is exalted. God has bestowed upon Him the name which is above

every other name (Phil. 2:9). All creatures are commanded to worship

Him. (See Eph. 1:21.)

From the throne of mediation Christ wages warfare against Satan and

his evil angels. When Jesus came He invaded Satan's kingdom, overcame

the powers of darkness, and set up on earth an extension of His kingdom.

Those who accept Him as Saviour and Lord have been delivered from the

power of darkness and translated "into the kingdom of his dear Son"

(Col. 1:13). Thus they have become targets of the enemy who seeks to

destroy them. There are battles and casualties. Not all soldiers are loyal,

but our Priest-King is steadfast. He stands up on behalf of His people.

They look to Him for direction, and from His sanctuary He leads them

from victory to victory.

0 Sunday

December 2

Our Priest-King

Part 1 — Priest and King

"The Lord said unto my Lord, Sit thou at my right hand, until I make

thine enemies thy footstool."

"Thou art a priest for ever after the order of Melchizedek" (Ps. 110:1,

4). (See also Heb. 7:1, 2.)

Reference already has been made to the multiphased ministry of Jesus

Christ. He is Prophet, Priest, and King. The book of Hebrews applies the

prophecy of Psalm 110 to Jesus. He is compared to Melchizedek, who

was called king of Salem, king of peace, and a priest of God. Many be-

lieve that Melchizedek was an ordinary human being who by character

and office could be a type of Christ in His dual role of priest and king.

What can we learn about Christ's ministry from the historical account of

Melchizedek? Gen. 14:18-20.

"At one time Melchisedek represented the Lord Jesus Christ in per-

son, to reveal the truth of heaven, and perpetuate the law of God."—

Ellen G. White Comments,

S.D.A. Bible Commentary, vol.

p. 1093.

As an authority figure Melchizedek had impressive credentials. He

blessed Abraham (father of the faithful and friend of God) and he received

tithes from him. "Now consider how great this man was, unto whom

even the patriarch Abraham gave the tenth of the spoils. . . . And with-

out all contradiction the less is blessed of the better" (Heb. 7:4-7). To

place any earthly figure above Abraham was a high tribute indeed.

"It was Christ that spoke through Melchisedek, the priest of the most

high God. Melchisedek was not Christ, but he was the voice of God in the

world, the representative of the Father."—Ellen G. White Comments,

S.D.A. Bible Commentary, vol.

1, p. 1093.

What contribution does the prophet Zechariah make in regard to the

dual role of Christ as Priest-King? Zech. 6:13.

As Melchizedek was king of peace, so Christ is called the "Prince of

Peace" (Isa. 9:6). Christ shares the throne of the universe with the rest of

the Godhead.

What other aspect of Christ's thone is brought out in Hebrews 4:16?

The kingdom over which Christ now rules is the kingdom of grace. It is

that invisible, spiritual kingdom which Jesus referred to as being "within

you" (Luke 17:21). In this kingdom the King also is our Priest.

1 0 Monday

December 3

Our Priest-King

Part 2 — The King's Subjects

"Giving thanks unto the Father . . . who hath delivered us from the

power of darkness, and hath translated us into the kingdom of his dear

Son" (Cot. 1:12, 13).

Christ, our Priest-King, takes former rebels and transforms them into

loyal subjects. He delivers them from the terrible slavery of sin. Then He

registers them as members of His new kingdom. It is possible to us by

choice to change our citizenship through the provisions He has made.

What characteristic particularly marks the subject of the King? Heb.

5:9.

Obedience is the hallmark of the saints, the highest expression of loy-

alty. Disobedience and disloyalty gave rise to the sin problem. The lyrics

of the old spiritual are theologically correct: "My God will raise up a na-

tion that will obey." The covenant relationship is based on the law of

God. "If ye will obey my voice indeed, and keep my covenant, then ye

shall be a peculiar treasure unto me above all people . . . : and ye shall be

unto me a kingdom of priests, and an holy nation" (Ex. 19:5, 6). Under

the terms of the everlasting covenant the law is inscribed on the hearts of

Christ's followers, both in Old Testament and New Testament times.

What privileges and rights go along with citizenship in Christ's kingdom?

1 Peter 2:9, 10.

The King's subjects are to reflect His character to the world. They are

to be light bearers among the nations. The love relationship between the

King and His subjects places great demands on both. Christ has fully dis-

charged His responsibility to His children. The question is, "Are we ful-

filling the terms of the agreement (covenant), discharging our responsibil-

ity?"

How do citizens of the kingdom live in relation to the world? Phil. 2:15.

Christians must offer the world a choice, something different, some-

thing better. The church of God is a colony established in this world by

Heaven. Everything about this colony should suggest the "home coun-

try." Its members should demonstrate a different attitude as well as a

different philosophy of life and life-style. The Priest-King is working in

and through human beings toward the formation of a thoroughly trans-

formed community. They are to form a body of light that will illuminate

the earth.

Tuesday

December 4

Our Priest-King

Part 3 — The King's Ransom

"From Jesus Christ, who is the faithful witness, and the first begotten of

the dead, and the prince of the kings of the earth. Unto him that loved us,

and washed us from our sins in his own blood" (Rev. 1:5).

The word translated as "witness" is the same as our word

martyr.

Our

Priest-King was willing to pay the supreme price in order to ransom us.

When the Scriptures speak of a person's blood being shed, they almost

always refer to violent death. This is the strong inference in Isaiah

53:12—"He hath poured out his soul unto death." The struggle for our

salvation cost the King His life. His resistance to sin literally pressed

blood from His pores.

What comparison does Peter make between Christ's ransom price and

earthly ransoms? 1 Peter 1:18, 19.

"The plan of redemption involved the death of the Son of God. Unless

we conceive of God as being entirely unlike us, this cost must have been

immense. 'I might give myself,' one father said upon hearing the story of

the cross, 'but

could never give my son.'

"The cost to the Son of God was equal to that of the Father. He must

become incarnate, be subject to His own creatures and from them suffer

every indignity, and at last be hanged on the tree as a criminal."—M.

Andreasen,

The Book of Hebrews

(Washington, D.C.: Review and Her-

ald Publishing Association, 1948), p. 257.

What is the significance of the word

redemption

in Ephesians 1:7?

The Bible uses several picture words in speaking of salvation in Jesus

Christ. In this case it is

redemption.

The term comes from the slave mar-

ket where human beings were bought and sold, or from the business

world. To redeem means "to buy back," "to repurchase." People bor-

row from a moneylender, ordinarily leaving some valuable item as collat-

eral. Redemption of the article involves a price.

"The world does not acknowledge that, at an infinite cost, Christ has

purchased the human race. They do not acknowledge that by creation

and by redemption He holds a just claim to every human being. But as

Redeemer of the fallen race, He has been given the deed of possession,

which entitles Him to claim them as His property."—Ellen G. White,

Letter 136, 1902.

Our ransom is a sure and solid one.

FURTHER STUDY:

Selected Messages,

bk. 1, pp. 363, 364.

Wednesday

December 5

Our Priest-King

Part 4 — The King's Gifts

"Wherefore he saith, When he ascended up on high, he led captivity cap-

tive, and gave gifts unto men" (Eph. 4:8).

Ancient kings celebrated their victories by lavishing gifts upon their

subjects. On Christ's ascension He inaugurated a kingdom and reign that

particularly is characterized by generosity. He is anxious to give good

gifts. He is the heavenly Merchantman who comes laden with good things

and lavishes them on His people. But basic to our reception of all His

gifts is our willingness to repent.

What gift must precede the forgiveness of sin? Acts 5:31.

Repentance is first and foremost a gift. It cannot be generated by hu-

man effort. It is the King's goodness that produces this radical change in

the sinner. Sorrow for sin is a part of the experience, but more is in-

volved. There must be a turning away from sin. When repentance takes

place sin is viewed in a different light. The New Testament Greek word

for

repentance

refers literally to "a change of mind." In commenting on

David's repentance as recorded in Psalm 51, Ellen White says, "A repen-

tance such as this, is beyond the reach of our own power to accomplish; it

is obtained only from Christ, who ascended up on high and has given gifts

unto

men."—Steps to Christ,

p. 25.

Notice the consequences of trying to repent under our own power:

"Just here is a point on which many err, and hence they fail of receiv-

ing the help that Christ desires to give them. They think that they cannot

come to Christ unless they first repent, and that repentance prepares

them for the forgiveness of their sins. It is true that repentance does not

precede the forgiveness of sins; for it is only the broken and contrite heart

that will feel the need of a Saviour. But must the sinner wait till he has

repented before he can come to Jesus? Is repentance to be made an obsta-

cle between the sinner and the Saviour?

"The Bible does not teach that the sinner must repent before he can

heed the invitation of Christ. . . . It is the virtue that goes forth from

Christ, that leads to genuine repentance. . . . We can no more repent

without the Spirit of Christ to awaken the conscience than we can be par-

doned without Christ."—Steps

to Christ,

p. 26.

Why does Christ emphasize our need of repentance in the Laodicean

message? Rev. 3:19.

FURTHER STUDY:

Steps to Christ, "Repentance,"

pp. 23-26.

Thursday

December 6

Our Priest-King

Part 5 — The Gift That Brings All Others

"Being by the right hand of God exalted, and having received of the Fa-

ther the promise of the Holy Ghost, he hath shed forth this, which ye now

see and hear."

"Then Peter said unto them, Repent, and be baptized every one of you in

the name of Jesus Christ for the remission of sins, and ye shall receive the

gift of the Holy Ghost" (Acts 2:33, 38).

It bears repeating that the risen Lord lavishes gifts upon His people.

The outpouring of the Holy Spirit on the Day of Pentecost signaled that

His priestly reign had begun. The Holy Spirit is the gift which "when

claimed by faith, brings all other blessings in its train"

(The Desire of

Ages,

p. 672)—a major gift indeed.

What do we know about Christ's willingness to grant this major gift?

Luke 11:13.

One of Jesus' favorite themes was the gift of the Holy Spirit. As His

earthly ministry drew to its close, He expanded on the subject even more.

"In Jesus' farewell discourses to His disciples He told them: 'Never-

theless I tell you the truth: It is to your advantage that I go away, for if I

do not go away, the Counselor will not come to you; but if I go, I will send

him to you' (Jn 16:7). Why would it be to their advantage to have Jesus

leave and the Holy Spirit come to take His place? Because since Jesus

had taken on human nature He was subject to the limitations of time and

space. . . . But the Spirit is not so limited. Hence, Jesus had to go away

and return through the Spirit in order to be forever present."—Walter F.

Specht, "Christ's Session, Enthronement, and Mediatorial and Interces-

sory Ministry," in

The Sanctuary and the Atonement,

p. 351.

What part does the Holy Spirit play in the proclamation of the gospel?

(See

Acts 1:8.)

It is impossible to witness effectively for Christ without the Holy

Spirit. The disciples were commanded to wait for the gift. They did not

venture forth to challenge the nations with the claims of Christ until they

were endowed with Christ's all-conquering Spirit. What happened as a

result is recorded in the book of Acts.

THINK IT THROUGH: If the exalted Christ is so anxious to give the Holy

Spirit to His followers, why do we not see results similar to those that were

seen in the apostles' day?

FURTHER STUDY:

The Acts of the Apostles,

pp. 47-56.

1 0 Friday

December 7

Our Priest-King

Part 6 — Focus and Application

"I give unto them eternal life; and they shall never perish, neither shall

any man pluck them out of my hand" (John 10:28).

Actually, Jesus shares His life with us. No earthly potentate or power

can grant life. Angels cannot give life. But Christ has life within Himself.

He is the Source of life. Basically Christianity consists of Christ's sharing

His life with His followers, thus creating on earth a fellowship of believ-

ers—a community energized by the life He gives. The quality of this life is

that of the Source.

Colossians 1:13 speaks about Christians being "translated . . . into the

kingdom of his dear Son." How does this transformation take place? John

3:3-7.

The born-again Christian has a new life source—a new beginning, a

new genealogy. When we were sinners we were rebels. We were outside

the commonwealth, the community. The Priest-King works a miracle.

Through the agency of the Holy Spirit He makes rebels over again. We

break with the past and cut the old ties, the alliances that bound us to the

enemy's service. Conversion is the forging of a new alliance, a new rela-

tionship, a new status. The mediatorial ministry of Christ makes this as-

tounding change possible—indeed, effects it.

What other terms illustrate the conversion or born-again experience?

Titus 3:4-6.

Conversion, new birth, regeneration, and renewing are used inter-

changeably. Shades of meaning may be involved, but the idea of radical,

but positive, change is inherent. From His throne our Priest-King medi-

ates His own life, a life equal to the life of God, to the community of His

followers. The phrase "through Jesus Christ our Saviour" ordinarily re-

fers specifically to the work of the Mediator, to His dynamic ministry.

Our High Priest has "obtained eternal redemption for us" (Heb. 9:12).

APPLICATION:

Melchizedek means "King of Peace." Has He brought

peace into your life?

Are you concerned about a relationship or program in your church con-

gregation in which there are tensions?

Select one area where a lack of harmony is recognized. Outline a pro-

cedure that you believe would meet Christ's plan for resolving the con-

flict. How can you, as one member, introduce and promote this resolu-

tion in accordance with Christ's method of working?

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MS OF December 9-15

REAPING Adult Lesson

ediator and Judge

MEMORY TEXT: "The judgment shall sit, and they shall take away his

dominion, to consume and to destroy it unto the end. And the kingdom and

dominion, and the greatness of the kingdom under the whole heaven, shall

be given to the people of the saints of the most High, whose kingdom is an

everlasting kingdom, and all dominions shall serve and obey him" (Dan.

7:26, 27).

The biblical concept of judgment centers around a throne, or, we might

say, two thrones—one authentic, the other a rival throne of pretension.

"The Lord hath prepared his thone in the heavens; and his kingdom

ruleth over all" (Ps. 103:19). "A glorious high throne from the beginning

is the place of our sanctuary" (Jer. 17:12). The Bible also speaks of a

"throne of iniquity" (Ps. 94:20) and graphically describes the enemy's

intention to establish it. (See Isa. 14:13, 14.)

Thrones are authority symbols, and closely connected with authority is

dominion. One of the key words in Daniel's prophecy is

dominion,

which

comes from the Hebrew word for the "right to rule." Who shall sit upon

the throne of universal dominion? A usurper, a crafty and cunning pre-

tender, has made charges against that throne. He initiated them in the

very precincts of glory, among those that stood by—the angels. But the

One seated upon the throne has chosen His time to bring the matter into

court—to settle the issue. Sufficient evidence now has been accumulated

to prove that the pretender prince is a liar, a cheat, and a scoundrel; the

root cause of every difficulty that has plagued the human family.

As Daniel in vision saw sin running riot, apparently unchecked for cen-

tury after century; as he viewed the rise and fall of the empires; as he saw

the saints suffer persecution and even death; as he saw truth crushed to

the ground and the priestly ministry of our great High Priest obscured by

counterfeit, earthly priestcraft; he wondered, "How long?" His

unspoken question was voiced by one of the holy ones and was answered

with the time prophecy of Daniel 8:13, 14.

The biblical concept of judgment has three dimensions: (1) Satan must

be condemned decisively, (2) God's name and character must be vindi-

cated, and (3) the saints also must be cleared (pass the loyalty test) and be

accepted as citizens of the kingdom. Since 1844 this work of judgment has

been in progress. In 1844 the focus of Christ's ministry moved beyond the

veil into the holy of holies. As the literal translation of Daniel 7:22 assures

us, Christ there will pronounce judgment in favor of the saints.

11 Sunday

December 9

Mediator and Judge

Part 1 — A Day Appointed

"He hath appointed a day, in the which he will judge the world in righ-

teousness by that man whom he hath ordained; whereof he hath given as-

surance unto all men, in that he hath raised him from the dead"

(Acts

17:31.)

The idea of a day of universal judgment is accepted by most Christians.

Paul's statement indicates that God has specified a certain time when it is

to take place. Jewish/Christian thought envisions an end to time. There

will be a conclusion to human history. Jesus is God's agent to bring earth

back into oneness with the creation. The entire process is in His hands.

History is His story. He is the hinge of history and time. His role as

Saviour and Mediator is pivotal. He is commissioned to restore, to bring

back, to adjust, to make things right, and to judge.

What assurance does Jesus give us in John 10:17, 18, and how does this

assurance fit into the judgment picture?

The resurrection of Jesus gives each of us the assurance that He is ade-

quately equipped to take care of the dilemma caused by sin. Only the God

who can raise the dead can deal with the past and its terrible record of

injustices and inequities. He must be Master of time and the spheres—

past, present, and future. Jesus' resurrection proves that He can connect

the ages. His judgment is more than a review; it is a settlement of every

issue. Death cannot prevent or preempt Christ's work of judgment. He

will carry the matter forward to a final, irreversible conclusion. And this

will be done in righteousness, with the strictest integrity.

Summarize what the apostles were commanded to preach with respect to

this work of judgment. Acts 10:42.

Apostolic proclamation is basic. Our preaching and teaching is firmly

rooted here; it derives from the original testimony and witness of the men

who lived and worked with Christ.

SEARCH AND LEARN: Study the second chapter of Romans in order to

understand better why Paul includes the judgment of the secrets of men in

what he terms "my gospel."

Rather than divorcing judgment and gospel, Paul's gospel embraces ev-

ery aspect of Christ's mediatorial ministry. It is all part of the good news,

whether we consider forgiveness of sin or the final annihilation of sin.

1 1 Monday

December 10

Mediator and Judge

Part 2 — A Question About the Appointed Day

"Then I heard one saint speaking, and another saint said unto that cer-

tain saint which spake, How long shall be the vision concerning the daily

sacrifice, and the transgression of desolation, to give both the sanctuary and

the host to be trodden under foot?" (Dan. 8:13).

This heavenly conversation concerns the length of time for "the sanc-

tuary and the host to be trodden under foot." "How long shall be the

vision?" The

vision

is the prophetic overview of an important segment of

the great controversy. Its background is found in chapter 7, where the

rise and fall of empires, the vivid judgment scene, and the career and

activity of the mysterious "little horn" were shown Daniel. Chapter 8

brings the vision into sharp focus.

Notice the activities and developments of the little horn that are foretold

in Daniel 8:9-12.

The little horn (1) waxed exceeding great; (2) expanded its empire to-

ward the south, the east, and toward the pleasant land; (3) cast some of

the hosts and stars to the ground and stamped on them; (4) magnified

himself to the prince of the host; (5) took away the daily sacrifice; (6) cast

down the place of God's sanctuary; and (7) cast down the truth to the

ground.

How do many Protestant interpreters understand the beast-symbols of

Daniel 8?

Many agree that (1) the ram is the Medo-Persian Empire, (2) the he-

goat is Greece, (3) the four horns are the divisions of the Grecian Empire,

and (4) the little horn which waxed great is both pagan and papal Rome.

What activity of the little horn power caused Daniel the greatest concern?

Dan. 8:11.

The prince of the host is Jesus Christ. (See Dan. 9:25; 10:13, 21; 12:1.)

The activities of the little horn range far beyond the desecration of the

earthly sanctuary. In its pagan phase, Rome destroyed the Jewish tem-

ple. In its papal phase, Rome introduced a substitute priesthood and ser-

vices that made the ministry of Christ ineffective. The taking away of the

daily sacrifice, in this case, is the intrusion of an earthly mediatorial min-

istry between God and man. As Daniel saw the truth about Christ and His

mediatorial work crushed and "cast to the ground," he was astonished.

To add to his alarm, this persecuting power continued to prosper.

The question of Daniel 8:13 must have been in his heart: "How long

shall be the vision?" Will the destroying power hold sway forever? When

will relief come? When will the sanctuary be restored to its rightful place?

Tuesday

December 11

Mediator and Judge

Part 3 — The Answer

"He said unto me, Unto two thousand and three hundred days; then shall

the sanctuary be cleansed" (Dan. 8:14).

After what seems to be an eternity of waiting on the part of angels and

the inhabitants of other worlds, God, in His appointed time, set the pro-

cess in motion that would settle the sin problem. The opposing power has

done its worst; truth, including the mediatorial ministry of Christ, has

been obscured. God's response is positive and specific within a predeter-

mined time frame. Here is one of those times and seasons that the Father

has within His power. "Then shall the sanctuary be cleansed." Even the

truth about Christ's mediatorial ministry is to be restored. God's ways

and His sanctuary are to be vindicated and justified. The sanctuary and

the 2300-day vision point to the fact that Christ our Mediator has entered

the final phase of His work. The

vision

(Dan. 8:1-14) brings us down to

the year 1844. The countdown has been activated. There can be no turn-

ing back of the prophetic clock. "The hour of his judgment is come"

(Rev. 14:7).

How was the vision explained to Daniel? Dan. 8:15, 16.

Read Daniel 8:17-27.

Daniel apparently understood all the symbols in

the vision. But he seemed to be having difficulty understanding why so

much time would be involved before the sanctuary could be cleansed or

restored. Evidently he thought that this might mean a delay in the time

when the Jews were to return to their own land and rebuild the sanctuary

in Jerusalem. God did not answer right away, but the vision of Daniel 9

was intended to help Daniel understand what he was having difficulty in

grasping.

How was this difficulty cleared up in the vision of Daniel 9? (Note in par-

ticular verses 22, 23.)

Daniel had pondered the matter for a long time. As the result of his

prayer recorded in Daniel 9, additional understanding was given him.

It is not our purpose in these lessons to deal in detail with the 2300

days. Suffice it to state that the time span began in 457 B.C. and ended in

A.D. 1844. Seventy weeks, or 490 years, were set aside for the Jewish

nation, during which the items outlined in verse 24 would be fulfilled. The

remainder of the time indicates the period until Christ's final judgment

ministry begins.

FURTHER STUDY:

For details of interpreting the time prophecies study

The Great Controversy,

pp. 326-329, 398, 399.

Wednesday

December 12

Mediator and Judge

Part 4 — In His Court

"I beheld till the thrones were cast down, and the Ancient of days did sit,

whose garment was white as snow, and the hair of his head like the pure

wool: his throne was like the fiery flame, and his wheels as burning fire. A

fiery stream issued and came forth from before him: thousand thousands

ministered unto him, and ten thousand times ten thousand stood before

him: the judgment was set, and the books were opened" (Dan. 7:9, 10).

In 1844 the temple in heaven became a courtroom. Thrones were set in

place. "This judgment throne was set at a very special time. The thrones

had not always been placed; the court did not always sit. . . . The term

throne

is the Hebrew word

korse.

It means a throne of a very special

type, reserved for special occasions. . . . Since this court scene takes

place in the heavenly sanctuary, we must look for the beginning of a new

phase of the sanctuary ministration that involves a work ofjudgment."—

Edward Heppenstall,

Our High Priest,

pp. 111, 112.

What makes the work of the heavenly sanctuary so vital?

"The sanctuary in heaven is the very center of Christ's work in behalf

of men. It concerns every soul living upon the earth. It opens to view the

plan of redemption, bringing us down to the very close of time and reveal-

ing the triumphant issue of the contest between righteousness and sin."

—The Great Controversy,

p. 488.

What is the nature of the judgment? Dan. 7:22-26.

The judgment is concerned with the saints. It also has to do with the

beast power that opposes God and His people. The message of the judg-

ment is that relief is on its way. Decisions are made in the courtroom

setting. Awards are given and punishments are meted out. The thing to

remember is that judgment is rendered in favor of and on behalf of the

saints. They are vindicated and rewarded. They benefit from Christ's

mediatorial ministry. God's saving righteousness wins the day in court.

"The judge is addressed as the helper or redeemer of the party that

considers itself wronged. The mere fact that a case is taken up by a court

in session (in the gate, in the royal palace or in the sanctuary) can be

called justification or righting the wrong. . . . The juridical event in-

cludes the recognition and acceptance of the judgment by the affected

parties and by everyone else who hears of the judgment."—Markus

Barth,

Justification

(Grand Rapids, Mich.: Wm. B. Eerdmans Publishing

Company, 1972), pp. 19, 20.

We can be sure that God's court will not make a mistake. There will be

no mistrial. Every verdict will be seen and acknowledged as just and true.

Thursday

December 13

Mediator and Judge

Part 5 — Our Representative

"I saw in the night visions, and, behold, one like the Son of man came

with the clouds of heaven, and came to the Ancient of days, and they

brought him near before him" (Dan. 7:13).

Daniel was shown myriads of angels, a fiery throne, and the Ancient of

days taking His seat. The court was called in session. The books were

opened, meaning full disclosure. Now comes the climactic moment. The

Son of man, who has been in the presence of the Father, assumes a new

role. He comes now as the Representative of humanity before the throne

of judgment. He stands there as our Substitute and Surety, in our stead.

He is there to obtain acquittal and also the kingdom for those He repre-

sents.

Note how this reinforces the fact that it was essential to the plan of salva-

tion that Jesus must become a human being.

"Jesus became a man that He might mediate between man and God.

He clothed His divinity with humanity, He associated with the human

race, that with His long human arm He might encircle humanity, and with

His divine arm grasp the throne of Divinity."—Ellen G. White, Letter

121, 1897.

"By His appointment He [the Father] has placed at His altar an Advo-

cate clothed with our nature. . . . Christ intercedes in behalf of those

who have received

Him."—Testimonies,

vol. 6, p. 363.

Jesus appears in court on our behalf. In the same way that the ancient

priest bore the names of Israel on the breastplate and the ephod, the Son

of man carries us up to the very throne of God. He is the Representative

of humanity in general, but especially represents those who trust in Him.

The intercession of Christ is made more effectual by His close identity

with us. It is as though He represented His people in a class-action suit.

The members of the class are considered one and the same. The fate of

the class and the Representative who takes the case to court is the same.

If Jesus is exonerated, we are. This is why Ellen White says, "We are not

to be anxious about what Christ and God think of us, but about what God

thinks of Christ, our Substitute."—The

Faith I Live By,

p. 113.

How does the book of Hebrews describe this ministry of Christ? Heb.

9:24.

There are two phases to Christ's ministry in the heavenly sanctuary.

Daniel 7 describes what took place as the second phase began. In the

ancient sanctuary there were two apartments in the tabernacle. In the

first apartment the daily or continual ministry took place. The Day of

Atonement services took place in the most holy. Jesus did not abandon

His first-apartment ministry when He began the second-apartment work.

11 Friday

December 14

Mediator and Judge

Part 6 — Focus and Application

"There was given him dominion, and glory, and a kingdom, that all peo-

ple, nations, and languages, should serve him: his dominion is an everlast-

ing dominion, which shall not pass away, and his kingdom that which shall

not be destroyed" (Dan. 7:14).

The idea of the kingdom of God is prominent in Daniel. Closely con-

nected with the concept of kingdom is dominion, the right to rule or sov-

ereignty. "This judgment determines who has the right to rule, the right

to exercise sovereignty over all nations, tongues, and peoples. Christ

comes to the Father to receive this dominion."—Edward Heppenstall,

Our High Priest,

p. 123.

With whom does Christ share this kingdom? Dan. 7:27.

It is Christ's highest delight to share His kingdom with His followers.

"He [Christ] asks for His people not only pardon and justification, full

and complete, but a share in His glory and a seat upon His throne."—The

Great Controversy,

p. 484.

What picture are we given of Christ standing up for His people during the

last great crisis? Dan. 12:1.

Michael is Christ. (Compare Jude 9; Rev. 12:7.) It is the name that de-

scribes best His role as a mighty conqueror who wins back the long-lost

kingdom. Dan. 12:1 states literally that Michael mounts guard over His

people. As Mediator, He must protect and secure those whom His blood

has redeemed. Deliverance is promised the people of God.

What major attempt does Satan make to destroy the people of God and

thus thwart Christ's purposes? Rev. 12:12, 17.

Satan unleashes one final, furious attack on the saints. He is well aware

that the mediatorial ministry of Christ is near successful conclusion. He

is determined to prevent it. But the mediatorial kingdom cannot be

shaken.

APPLICATION:

The promises of the Bible speak of the kingdom's being

kept for us, held in reserve. While there is a time of trouble before us, we

are not to be preoccupied with it. We are to place ourselves in the hands

of the One who holds the kingdom in trust. Christians should not concen-

trate on the power of the enemy. They should magnify the power of their

Mediator-King.

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a December 16-22

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

Adult Lesson

When Mediation Ceases

MEMORY TEXT: "The temple was filled with smoke from the glory of

God, and from his power; and no man was able to enter into the temple, till

the seven plagues of the seven angels were fulfilled" (Rev. 15:8).

Mediation can be thought of as Christ shielding sinners. The question

then might be raised, "Shielding them from what?" The biblical answer

is "the wrath of God.". What, then, is God's wrath? Does God get angry

as we do and lose His temper? Does He sometimes act out of fits of rage?

In the first place, God is not a man. We must be careful not to transfer

human characteristics to the Godhead. God's wrath, someone has said, is

the temperature of His love. It is His irreconcilable attitude toward evil.

We can know that this attitude toward sin is predictable and constant. "I

am the Lord, I change not" (Mal. 3:6). His wrath is not something that is

temporary and stirred up only when humans commit evil acts. His anger

is against sin. He alone sees in all dimensions the terrible evil that trans-

gression has brought on the human family. So God is set to exterminate

the "plague." He cannot compromise here. But mercy pleads that the

sentence be deferred in order that the sinner may have opportunity to

accept Christ.

When the plan of salvation was explained to the heavenly host, all vol-

unteered to join in the rescue mission. Think of the vast enterprise—the

redemption of the lost planet and all its doomed inhabitants! From age to

age the plan unfolds. Human history documents the mission. Prophecy

gives a hint as to its duration. There are limits. The mission does not go

on ad infinitum. From time to time the curtain is pulled back just enough

to reveal what would happen if the shield between humanity and God's

wrath were removed. A glimpse of God's wrath was given at the time of

the Flood and in the destruction of Sodom and Gomorrah. A little glimpse

also can be seen in the lives of certain evil characters such as Korah,

Dathan, and Abiram. These glimpses are sufficient to impress us with the

way it will be when mediation ceases.

The smoke-filled temple which no one can enter indicates the end of

Christ's pleading—no more intercession, no warding off the conse-

quences of disobedience. Every human being must stand before his

Maker without the intercessory ministry of Christ or the convicting min-

istry of the Holy Spirit. Does this mean that Jesus no longer serves as our

Protector? No! Michael stands up for His children during the great time

of trouble and provides them a double guard of angels. (See

Early

Writings,

p. 271.)

Sunday

December 16

When Mediation Ceases

Part 1 — Saving Gospel—Warning Message

"I saw another angel fly in the midst of heaven, having the everlasting

gospel to preach unto them that dwell on the earth, and to every nation, and

kindred, and tongue, and people, saying with a loud voice, Fear God, and

give glory to him; for the hour of his judgment is come: and worship him

that made heaven, and earth, and the sea, and the fountains of waters"

(Rev. 14:6, 7).

The heavenly sanctuary is the divine communication center from

which messages of salvation are beamed toward earth. Mediation is not

complete until it has touched human lives. The purpose of Christ's

mediatorial work is to extend the kingdom of God by establishing a com-

munity of loyal subjects on earth—a community in which His name is

honored and through whom His will is done.

Notice that two aspects of Christ's saving message stand out in Revelation

14:6, 7.

There is a strong element of warning. The announcement "Fear

God, and give glory to him; for the hour of his judgment is come" is a

sobering fact. Most of God's major messages to earth are characterized

by this warning aspect. Think of the messages of Noah, Elijah, Jonah and

John the Baptist.

Next comes the good news of redemption and safety. The warning

is given to point out the danger. However, coupled with the warning is

the invitation to salvation. Both must be made plain. Notice that the first

angel proclaims the everlasting or eternal gospel. The announcement was

first made in Eden (Gen. 3:15), and its final sounding is given in the end

time. As the end nears the signal becomes clearer and more intense.

SEARCH AND LEARN: Study all of Revelation 14 and pick out the indica-

tions you can find stated or implied of the worldwide spread of the three

angels' messages. Determine for yourself why such widespread proclama-

tion is necessary.

No other generation has the urgency that is laid on this one. Earth's

population must be informed about the dangers, about counterfeit wor-

ship, about the inadequacy of salvation by human effort without Christ,

and about the religious lawlessness that will characterize the last days.

1 2

Monday

December 17

When Mediation Ceases

Part 2 — Grace Not Unlimited

"The Lord said, My spirit shall not always strive with man, for that he

also is flesh: yet his days shall be an hundred and twenty years" (Gen.

6:3).

The people before the Flood were given a time limit. The effectiveness

of the Holy Spirit's wooings and pleadings is determined by human re-

sponse. It is left with us to say Yes or No. But there comes a time when

pleadings unheeded are not repeated.

How does the work of the Holy Spirit relate to the sealing? Eph. 4:30.

Father, Son, and Holy Spirit are joined together in the great effort to

save humanity. The fact that Jesus became a man ensures representation

for us in heaven. The Father gave His Son, and the Holy Spirit makes

effective what Father and Son have done. Part of His office work is to

testify of righteousness and judgment and to point us to the sanctuary

where the work of salvation continues. The Spirit, through His work of

leading us to repentance and the new birth, starts the new Christian on

the path that leads to ultimate salvation. The Spirit, by His power, keeps

us on that path.

The Holy Spirit conveys Christ's life to us. While the Holy Spirit and

Jesus Christ may be distinguished as Persons, Their ministry to the hu-

man soul is indistinguishable. "Christ in you" is the "hope of glory"

(Col. 1:27), and He (the Holy Spirit) shall be in you. He will abide in you.

Thus, the ministry of the Holy Spirit absolutely is indispensable. The

cross and Christ's ministry in the sanctuary must be worked out in human

experience. The Holy Spirit does this.

What indication does Jesus give that grace is not unlimited? Matt. 12:31,

32.

Without the aid of the Holy Spirit it is impossible for a person to re-

pent, to experience the new birth, to resist sin, to understand the Word of

God, or to witness effectively; and we could go on. Christ sends the Holy

Spirit to bring conviction and draw us to Him. If we reject the Holy Spir-

it's work, Christ's mediation for us is in vain.

"With unerring accuracy the Infinite One still keeps an account with all

nations. While His mercy is tendered, with calls to repentance, this ac-

count will remain open; but when the figures reach a certain amount

which God has fixed, the ministry of His wrath commences. The account

is closed. Divine patience ceases. There is no more pleading of mercy in

their

behalf."—Testimonies, vol.

5, p. 208.

Tuesday

December 18

When Mediation Ceases

Part 3 — An Open and Shut Door

"To the angel of the church of Philadelphia write; These things saith he

that is holy, he that is true, he that hath the key of David, he that openeth,

and no man shutteth, and shutteth, and no man openeth" (Rev.

3:7).

Through Jesus' mediation the door is kept ajar, probation is extended,

and humans are given another chance. As long as He stands before the

Father clothed in His priestly vestments, Jesus is the door of access. We

cannot come to the Father except by Him and through Him. Noah's day

is the classic example. The huge door to the ark could be opened and shut

only by divine hands. However, we must not conclude that Jesus is more

anxious for our salvation than is the Father or the Holy Spirit. Remem-

ber, the Father provided the sacrifice; He placed the Son before His

throne as Advocate, and He declared Jesus a Priest forever. The Father

knew what was needed and provided just that. In some mysterious way

all Heaven appeals for and to humanity through Christ. (See 2 Cor. 5:20.)

What does Christ's heart cry as He realized that His earthly ministry was

closing reveal about His concern for us? Matt. 23:37, 38.

Christ kept the door of mercy ajar for Israel as long as He possibly

could. The nation was given extension after extension of time. Now their

probation was running out. He pleaded with them in the streets and in the

temple. His voice called His generation to repentance. Then the fateful

day came, and with it came the cry from a heart breaking with love.

In what way do the parable of the fig tree and Christ's act in cursing the

fig tree apply to the church and individual Christians? Luke 13:6-9; Matt.

21:19, 20.

"The parable of the fig tree, spoken before Christ's visit to Jerusalem,

had a direct connection with the lesson He taught in cursing the fruitless

tree. For the barren tree of the parable the gardener pleaded, Let it alone

this year, until I shall dig about it and dress it; and if it bear fruit, well; but

if not, then after that thou shalt cut it down. Increased care was to be

given the unfruitful tree. It was to have every advantage. But if it re-

mained fruitless, nothing could save it from destruction. In the parable

the result of the gardener's work was not foretold. It depended upon that

people to whom Christ's words were spoken. They were represented by

the fruitless tree, and it rested with them to decide their own destiny.

Every advantage that Heaven could bestow was given them, but they did

not profit by their increased blessings. By Christ's act in cursing the bar-

ren fig tree, the result was shown. They had determined their own de-

struction."—The

Desire of Ages,

p. 584.

Wednesday

December 19

When Mediation Ceases

Part 4 — The Final Refusal

"The third angel followed them, saying with a loud voice, If any man

worship the beast and his image, and

receive

his mark in his forehead, or in

his hand, the same shall drink of the wine of the wrath of God, which is

poured out without mixture into the cup of his indignation; and he shall be

tormented with fire and brimstone in the presence of the holy angels, and in

the presence of the Lamb: and the smoke of their torment ascendeth up for

ever and

ever:

and they have no rest day nor night, who worship the beast

and his image, and whosoever receiveth the mark of his name" (Rev. 14:9-

11).

The third angel's message is the most solemn of all. It is proclaimed

with a loud voice. It concerns worship. The issues are made clear in this

final warning. What draws the wrath of God is the persistent refusal of

His gracious offer of salvation and the deliberate choice of the counter-

feit. Make no mistake about it, God will not brand anyone for eternal

condemnation until He has given ample opportunity to understand the

issues and the consequences. Those who finally reject the third angel's

message actually refuse for all time the invitation to citizenship in the

kingdom of the Mediator.

What significance do you see in the attitude that characterized the citi-

zens in the parable of the nobleman? Luke 19:14.

Obedience and submission to Christ's authority are involved. In fact, it

has always been the question of whom we really serve. What is our ulti-

mate allegiance? To whom do we give supreme loyalty? This principle is

expressed with crystal clarity in Paul's words: "Know ye not, that to

whom ye yield yourselves servants to obey, his servants ye are to whom

ye obey; whether of sin unto death, or of obedience unto righteousness?"

(Rom. 6:16). Christ's mediation and sacrifice avail nothing for the delib-

erately disobedient.

What is the ultimate condition of those who refuse light persistently?

2 Cor. 4:3, 4.

Every gift that is ours comes via the Mediator. The knowledge of God

and spiritual illumination are mediated through Jesus Christ. Only

through the light that shines in Christ can we grasp the saving knowledge

of God. When this light is refused, darkness and eternal loss result.

What final pronouncement settles all issues? Rev. 22:11.

Thursday

December 20

When Mediation Ceases

Part 5 — The Sealing

"I saw another angel ascending from the east, having the seal of the living

God: and he cried with a loud voice to the four angels, to whom it was given

to hurt the earth and the sea, saying, Hurt not the earth, neither the sea,

nor the trees, till we have sealed the servants of our God in their foreheads"

(Rev. 7:1-3).

The final moments of Christ's mediatorial ministry are filled with busy

activity. Angels of God are seen ascending and descending, carrying mes-

sages of hope and salvation, supporting the faithful, and encouraging and

strengthening the beleaguered saints. The social and political atmosphere

that surrounds individuals, families, and nations becomes more and more

threatening. The ripening of sin's harvest brings out all that is cruelest in

humanity. As more and more people are given over to Satan's control,

the restraining influence of the Holy Spirit is lessened. Not that the power

of God is in any way diminished, but constant rejection has decreased the

ability of many to respond to the Spirit's pleading. It is Noah's day, ante-

diluvian society revisited.

Notice

two things that the seal of God denotes. 2 Tim. 2:19.

"The Lord knoweth them that are his." The seal denotes owner-

ship. In the ancient world when merchants purchased timber, they placed

their seal or mark on their purchase. It was their brand, their sign of own-

ership. Those who finally are sealed by God are His property indeed.

"Let every one that nameth the name of Christ depart from iniq-

uity." The seal also denotes purity. Because they have yielded them-

selves with undivided allegiance, the blood of mediation is constantly ap-

plied for their cleansing. (See 1 John 1:7.)

What part does obedience play in the process of sanctification? 1 Peter

1:22; John 17:17.

Obedience is the hallmark of loyalty. God's requirements have not

changed since Eden. Under the terms of the new covenant the law is writ-

ten on the heart, engraved in the mind. And Jesus is the Mediator of this

new covenant.

What part does the Sabbath play in the sealing? Ex. 31:13; Eze. 20:

12, 20.

The Sabbath becomes the great outward sign of faith to all who follow

the Lamb in obedience.

Friday

December 21

When Mediation Ceases

Part 6 — Focus and Application

"He that sat on the cloud thrust in his sickle on the earth; and the earth

was reaped."

"And another angel came out from the altar, which had power over fire;

and cried with a loud cry to him that had the sharp sickle, saying, Thrust in

thy sharp sickle, and gather the clusters of the vine of the earth; for her

grapes are fully ripe" (Rev. 14:16, 18).

The principle of the harvest is taught clearly in Scripture. There is sow-

ing and there is reaping. There is the development of the seed from germi-

nation to maturity—sickle time. From the parable of the sower we learn

that there are two harvests ripening. (See Matt. 13:24-30.) The one is a

harvest of the good seed and the other the harvest of the evil. The enemy

sows tares. However, in the parable it was not apparent which plants

were tares until "the blade was sprung up, and brought forth fruit."

What major lesson can you draw from Jesus' explanation of the parables

found in Matthew 13:1-43?

It is by inserting the principles of His kingdom like leaven in the hearts

of human beings that Jesus propagates His kingdom. In like manner, Sa-

tan introduces the principles of His kingdom, hoping to steal away sub-

jects for himself. The history of planet Earth is the story of the develop-

ment of these two opposing principles.

Who alone is qualified to separate the wheat from the tares? Matt. 13:30,

41, 42.

Notice that the time comes when there will be a separation. This is

determined by order of the heavenly tribunal. No earthly court has juris-

diction here.

The

time comes when God pronounces a final judgment on

every human being, living and dead. This takes place before Christ takes

His seat upon the throne of His glory. (See Matt. 25:31; 13:39.)

APPLICATION:

It is human to procrastinate. We need the impetus of

schedules and deadlines to assign priorities. These provide incentives to

finish the task. The close of probation is a deadline in a very real sense.

To help us avoid presumption, the final date has not been announced.

The assignment this week is a serious one. It is to reaffirm priorities. In

what areas of your life have you resisted Christ's mediatorial ministry?

List three that you feel are significant.

Outline a plan by which you will allow Christ's mediation to accom-

plish its service for you.

ri)701

December 23-29

LNG

Adult Lesson

No lore

Gulf

MEMORY TEXT: "Then cometh the end, when he shall have delivered up

the kingdom to God, even the Father; when he shall have put down all rule

and all authority and power. For he must reign, till he hath put all enemies

under his feet" (1 Cor. 15:24, 25).

Jeremiah spoke of a time when the earth "was without form, and void;

and the heavens . . . had no light. . . . The mountains . . . trembled,

and all the hills moved lightly. . . . The birds . . . fled. . . . All the cities

thereof were broken down. . . . The whole land shall be desolate; yet will

I not make a full end" (Jer. 4:23-27).

The millennium is not the full end. Satan is "bound" to this desolate

globe to behold the end result of his rebellion. All the wicked, the reject-

ers of God's love, are slain; the righteous are in the New Jerusalem. But

there remains a major episode in the story. The nations, Gog and Magog,

all who have lived out their lives on planet Earth, will be brought to make

a united admission that God is fair and correct in the way He has dealt

with them. Both saved and unsaved will agree. "We must all appear be-

fore the judgment seat of Christ" (2 Cor. 5:10). "Every knee" must bow

and "every tongue" confess (Rom. 14:11). This is done in the most public

manner possible. "In that day of final punishment and reward, both

saints and sinners will recognize in him who was crucified the Judge of all

living."—Ellen G. White,

Review and Herald,

Nov. 22, 1898.

The replay of the entire great controversy in vast panoramic view re-

veals to every human being how his or her life stands up under the scru-

tiny of God's law and in the light of God's gracious offer of salvation. The

lost would prefer death to viewing this scene. But they have fixed their

own destiny.—(See

The Great Controversy,

p. 543.)

The wicked admit to God's justice—even Satan bows. All creatures

great and small give homage to Him that sitteth on the throne. The re-

deemed are ecstatic in their praise to the Lamb. Then comes the end. The

wicked are destroyed. Christ, the Champion of God, who was given the

task of bringing the planet back, presents a united creation to His Father.

Rebellion has been eliminated completely. There is no possibility of fu-

ture defections. The mission has been accomplished. However, we must

keep in mind that Christ's death and the resurrection are the final, unan-

swerable arguments that ensure total victory. Eternity will never exhaust

the challenge to finite minds to advance to a deeper understanding of this

infinite mystery.

Sunday

December 23

No More Gulf

Part 1 — The "Not Yet"

"Unto the Son he saith, Thy throne, 0 God, is for ever and ever: a

sceptre of righteousness is the sceptre of thy kingdom" (Heb. 1:8).

Some theologians use the phrase "between the already and the not

yet." The "already" is what Christ has accomplished in salvation his-

tory—His incarnation, sinless life, death on the cross, resurrection, as-

cension, and priestly ministry. The "not yet" points to the future—to His

second coming and the setting up of the kingdom of glory.

The kingdom of grace is being firmly established now. Those who ac-

cept Christ as Saviour are incorporated into that spiritual realm. Citizen-

ship in this kingdom prepares us for citizenship in the kingdom of glory

that is yet to come.

What distinguishes the purposes of the two advents? Heb. 9:28.

The Mediator first had to deal with sin, to remove the accursed thing

from His people. In the plan of salvation there is a sequence, a divine

order. First comes the cross, then the crown. Jesus had to be the "man of

sorrows" before He could become the "king of glory." We live out our

days in anticipation of the "not yet," but in deep gratitude for the "al-

ready." What Christ has done establishes our faith. There is ample evi-

dence for belief. We trust now "that he who began a good work in you

will carry it on to completion until the day of Christ Jesus" (Phil. 1:6,

NIV). Christianity is a revealed religion based on historical events. Un-

like many of the religions of the East, it is more than philosophy. Jesus

was a great and wise Teacher. His sayings are basic and foundational.

But Jesus is more than a Scholar-Teacher; He is a Redeemer. He is task

oriented. He does something. He is active in human history.

What attitude and what characteristics mark Christ's followers during

this "not yet" period? Titus 2:13, 14.

Our blessed hope focuses on the day when Christ will have accom-

plished His mission. He fully intends to, and has demonstrated already

that He is able to, rescue the lost planet and restore it to full harmony

with the universe. This is the message of reconciliation, the message Sev-

enth-day Adventists are commissioned to give to the world. It is based on

the "already" (the great salvation events of history) and points forward

with the assurance to the "not yet" (Christ's coming kingdom and reign).

The message also tells those of us living "between the already and the not

yet" how to look to the sanctuary for help and sustenance.

FURTHER STUDY:

The Acts of the Apostles,

pp. 600-602.

11 3

Monday

December 24

No More Gulf

Part 2 — The Mediator Becomes a Mighty Warrior

"I saw heaven opened, and behold a white horse; and he that sat upon

him was called Faithful and True, and in righteousness he doth judge and

make war. His eyes were as a flame of fire, and on his head were many

crowns; and he had a name written, that no man knew, but he himself. And

he was clothed with a vesture dipped in blood: and his name is called The

Word of God" (Rev. 19:11-13).

This passage is rich in symbolism. The rider under the first seal of Rev-

elation 6 rides on a white horse. Clearly the idea conveyed by this symbol

is that of triumph or accomplishment of purpose. The identity of the rider

in Revelation 19 is certain. He is called "Faithful and True." He is also a

righteous judge. Remember Jesus' words: "The Father judgeth no man,

but hath committed all judgment unto the Son" (John 5:22). The Son is

therefore God's agent or emissary. It is given to Him to wage war against

the forces of evil and to bring the rebellious to judgment—in short, to

settle accounts. The fact that He is crowned with many crowns indicates

that universal dominion is now His. He is Lord of history (past, present,

and future), of nations and kingdoms; all systems, social and political,

come under His rule. There is nothing in all creation that is excluded from

His realm.

What details are added by the prophet Isaiah? Isa. 63:1-6.

Edom is symbolic of the enemies of God's people who have harassed

them through the centuries of time in one form or another. A victorious

conqueror coming from Edom would mean relief for Israel. In this pas-

sage also the identity of the conqueror is certain—"I that speak in righ-

teousness, mighty to save" (Isa. 63:1). The striking similarity between

the Isaiah and Revelation descriptions is continued with reference to the

blood-stained garments or vesture of the conqueror. Redemption—to

purchase back, to retrieve what was lost—requires strength. The Lamb is

also the Lion. In fact, the wrath of the Lamb is a terror to the enemies of

the Lord. The thought to keep in mind here is that mediation, as far as

salvation history is concerned, is not complete until the rebellion is effec-

tively put down.

The Mediator accomplishes all of this alone. The disciples forsook Him

and fled. On the cross darkness enshrouded Him, intensifying His loneli-

ness. He accepted His baptism of blood and trial by fire that countless

millions might gain everlasting life. The triumph becomes all the more

rewarding for it. As He sees the travail of His soul, He is satisfied.

FURTHER STUDY:

The Great Controversy,

pp. 641-644.

Tuesday

December 25

No More Gulf

Part 3 — Law, Order, and Peace

"The armies which were in heaven followed him upon white horses,

clothed in fine linen, white and clean. And out of his mouth goeth a sharp

sword, that with it he should smite the nations: and he shall rule them with a

rod of iron: and he treadeth the winepress of the fierceness and wrath of

Almighty God. And he hath on his vesture and on his thigh a name written,

KING OF KINGS, AND LORD OF LORDS" (Rev. 19:14-16).

Adam forfeited his right to rule as God's vicegerent on earth when he

sinned. Every earthly government has since failed to measure up to

God's standard of righteousness and fairness. This is because human be-

ings' best efforts and attempts are riddled with selfishness and pride.

Lord Acton once said, "Power corrupts and absolute power corrupts ab-

solutely." The best systems of government have checks and balances

against unwanted power. However, the fact that so many prophetic sym-

bols for nations are bloodthirsty beasts provides an indication that the

ideal is not to be expected. Only the Son of man can be trusted with abso-

lute, undiluted power. (See Eze. 21:25-27.)

What distinguishes the rule of Christ from that of earthly powers? Isa.

11:4, 5.

The rule of Christ is the rule of righteousness and law. He will restore

order in the natural and spiritual realms. The chaos brought about by sin

will be overcome by His righteous rule. Peace will be established. Satan,

the lawless one (2 Thess. 2:8), will be completely neutralized.

What is the relationship between peace and law? Ps. 119:165; Isa. 48:18.

The law of God must be restored to its rightful place if there is to be

harmony and peace in creation. At the end of His sanctuary ministry,

when the atonement is completed, the way is cleared for Christ to over-

throw completely the system of lawlessness.

SEARCH AND LEARN: What is the significance of the way the rule of

Christ is described in the Messianic prophecies listed below?

Isa. 9:6, 7



Micah 5



Gen. 49:10



Wednesday

December 26

No More Gulf

Part 4 — The Wedding

"I heard as it were the voice of a great multitude, and as the voice of

many waters, and as the voice of mighty thunderings, saying, Alleluia: for

the Lord God omnipotent reigneth. Let us be glad and rejoice, and give

honour to him: for the marriage of the Lamb is come, and his wife hath

made herself ready. And to her was granted that she should be arrayed in

fine linen, clean and white: for the fine linen is the righteousness of saints"

(Rev. 19:6-8).

When the enemies of God are destroyed and his righteous rule estab-

lished, there will be ample occasion for rejoicing. The marriage of the

Lamb and the wedding reception signal the end of sin's long reign.

Wedding customs of the ancient East were quite different from those in

other parts of the world. There was the

betrothal,

in some ways a mar-

riage contract, much more serious than engagements in Western custom.

The

wedding dowry

was a part of the contract. The bride was expected to

go through a time of personal preparation before the actual ceremony. It

should be observed that a great deal of emphasis was placed on premar-

ital preparatory activities. The marriage itself was not an elaborate cere-

mony. It consisted of some public recognition which the bridegroom gave

to the bride, such as throwing his coat over her as the procession moved

toward the place of the feast. The supper was the big event. It lasted for

days. The father of the groom usually took this occasion to confer some

special gift on his son. The greater the dignity and authority of the father,

the greater the gift expected of him.

In what practical way do these ancient wedding customs apply to the

work of redemption? Matt. 22:1-13.

The king in the parable represents God the Father. His Son is Jesus

Christ. When a king raised his son to a position of co-ruler, it was thought

of as marrying him to his subjects. In the parable God indicates His pur-

pose to unite all things in Christ. Notice there were three calls made to

the marriage supper. The first of these appeals represents the preaching

of the twelve disciples and the Seventy to the chosen people. The second

call was extended after the crucifixion by the apostles who were told to

begin at Jerusalem. After Stephen was stoned and the chosen people fi-

nally rejected Christ's lordship, the third call was given to the Gentile

world. It should be observed, however, that the guests were inspected or

reviewed (the investigative judgment) before being admitted to the ban-

quet hall.

Why is the attire of those who attend the feast so important? Rev. 19:8.

1 3

Thursday

December 27

No More Gulf

Part 5 — The Register

"The nations of them which are saved shall walk in the light of it: and the

kings of the earth do bring their glory and honour into it."

"And there shall in no wise enter into it any thing that defileth, neither

whatsoever worketh abomination, or maketh a lie: but they which are writ-

ten in the Lamb's book of life" (Rev. 21:24, 27).

The Bible speaks of the number of the saved, those who make up the

contains the names of the saved of all ages. Christ's work of mediation

brings the family of God together under one roof. They are the redeemed,

or the bought ones, the ones for whom Christ prayed in His high-priestly

prayer: "Father, I will that they also, whom thou hast given me, be with

me where I am; that they may behold my glory, which thou hast given

me: for thou lovedst me before the foundation of the world" (John 17:24).

How is the total vindication of the saints expressed in the book of Revela-

tion? Rev. 22:14.

Some versions render the text, "Blessed are those who wash their

robes." (See RSV, NEB, NASB.) Whatever the version used, the result

is the same—an abundant entrance into the kingdom of God. So complete

is their salvation and vindication that they have a right to the tree of life.

They are not slaves, but citizens of the New Jerusalem. The principles

upon which Christ's kingdom is built have become the warp and the woof

of their characters. Heaven is their element, as the ocean is natural habi-

tat for fish, and birds are at home in the air. The Puritan preacher John

Brown once said, "The problem is not so much to get us into heaven, as

to get heaven into our hearts." From the sanctuary Christ actually im-

parts His righteousness to the believer. His righteousness not only covers

us but is written on the tables of our hearts. True believers become par-

takers of the divine nature and are destined to develop characters that

reproduce the character of Christ.

How does the fate of those not "registered" compare with that of those

who are? Rev. 20:11-15.

The True and Faithful Witness makes this promise concerning the

overcomer:

will not blot out his name out of the book of life" (Rev.

3:5). The converse also is true; those who turn back to a life of sin, who

refuse to confess the Lord before their fellow human beings, are blotted

out of the book of life. Unconfessed sin cancels the name out of the regis-

ter. Both a person's sins and that person's name cannot remain on the

books at the end. Either the sin will be blotted out or the name will.

1 3

Friday

December 28

No More Gulf

Part 6 — Focus and Application

"I saw a new heaven and a new earth: for the first heaven and the first

earth were passed away; and there was no more sea" (Rev. 21:1).

Throughout history the sea has been a symbol of separation. There are

terrors in the sea, mysterious forces which humans do not understand.

Even veteran sailors are awed by its waves and currents. In order to be

complete, Christ's mediatorial work must include the conquest of every

fear-inducing element. Death must be destroyed. Violence and destruc-

tion must be eliminated. In the new earth there must be nothing to hurt or

annoy. Everything that would vex and disturb must itself be destroyed.

Sin and righteousness do not coexist throughout eternity. The Bible

teaches the total annihilation of evil and the creation of a totally new

world.

How does the fact that no temple is seen in the New Jerusalem relate to

Jesus' mediatorial ministry? Rev. 21:22, 23.

The temple was thought of as a dwelling place, His residence. In the

book of Revelation the temple is also the place where Christ carries for-

ward His work of mediation. From the inception of sin there has had to be

a Mediator. Someone has had to stand in the gap, to speak to God on

behalf of humanity, and to communicate God's will to human beings. At

the end of the millennium the Holy City comes down to earth. This calls

for a reorientation of the universe, making earth the center of creation.

The plan laid before the foundation of the world will then be fulfilled in

every detail. Time will have been swallowed up in eternity. There will be

no need for a Mediator: "The tabernacle of God is with men, and he will

dwell with them, and they shall be his people, and God himself shall be

with them, and be their God" (Rev. 21:3). His object from the beginning

was to dwell with every intelligent being from highest seraph to lowliest

human. This will be accomplished when the ultimate destruction of all sin

and rebellion has taken place. Redeemed humanity will look on His face

and be able to see His glory, unmediated. Communication between God

and all His creatures once more will be open and direct. No distance,

spatial or spiritual, will separate the Father and His children. The prophet

Zephaniah saw it: "The Lord thy God in the midst of thee is mighty; he

will save, he will rejoice over thee with joy; he will rest in his love, he will

joy over thee with singing" (Zeph. 3:17).

Never again will there need to be a Mediator. There will be no more

curse, no more war, no rebellion!

APPLICATION:

What barrier in relationship, which, by the grace of

Christ, will be removed in the new earth society, will be most significant

to you? Why?

Lesson for First Quarter,

1985

Sabbath School members who have not received a copy of the

Adult Lessons for the first quarter of 1985 will be helped by the

following outline in studying the first two lessons. The title of this

series is "How Christ Meets Human Needs."

First Lesson:

THE TIME HAS COME

MEMORY TEXT: Mark 1:15.

THIS WEEK'S STUDY; Mark 1:1-34.

CENTRAL THOUGHT: Jesus Christ, the Son and Servant of

God, brought the good news to sinners and did so with author-

ity and power.

Wilderness Voice (Mark 1:1-11).

II.

Temptation (Mark 1:12, 13).

III.

Early Ministry (Mark 1:14-34).

Second Lesson:

CONTROVERSY AND CALLING

MEMORY TEXT: Mark 2:17.

THIS WEEK'S STUDY: Mark f:35 to 3:19.

CENTRAL THOUGHT: Belief in and practice of truth

through Jesus Christ bring healing of body and soul—but they

also bring controversy and persecution.

First Missionary Journey (Mark 1:35-45).

II.

Ministry in and Near Capernaum (Mark 2:1 to 3:19).

Lessons in Braille:

The regular Adult Sabbath School Lessons are available free

each month in Braille and 16

rpm records to blind and phys-

ically handicapped persons who cannot read normal ink print.

This includes individuals who because of arthritis, multiple scle-

rosis, paralysis, accident, old age, and so forth, cannot hold or

focus on normal ink-print publications. Contact the Christian

Record Braille Foundation, Box 6097, Lincoln, NE 68506.

OF THE NEW LESSON FORMAT ...

*alkali; i.r.11,101

Vilify *tub

iirminar

FOR FURTHER

INFORMATION:

Contact your

local ABC or

yOur conference

,Sabbath School

director.

T enhance your

. . . that begins with the first quarter, 1985, Sabbath School quar-

terly, you and your Sabbath School class should prepare for the

scheduled changes by group or personal study of the

YOU CAN UNDERSTAND THE BIBLE

course prepared by Fernon Retzer and Leo Van Dolson. Study ma-

terials include the syllabi, textbooks, and supplementary ma-

terials pictured above. The seminar also can be secured on cas-

sette tapes for home study.

Study Made Easy

If you have been intimidated by the size and length of the Conflict of the

Ages set, these new books are for you.

FROM ETERNITY PAST, the condensed PATRIARCHS AND PROPHETS,

is the concise, clear presentation of God's leading in this world from the

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The saving story of God's incomparable gift to mankind is presented in

. FROM HEAVEN WITH LOVE, the condensed THE DESIRE OF AGES. Favor-

ite inspiring statements about the life of Christ can still be found in this

new volume.

FROM HERE TO FOREVER brings THE GREAT CONTROVERSY to its

reader in a more concise form. Nothing of the original impact has been

lost.

Get your copies today. Why not pick up some extras to share with your

neighbors and friends. Price: U.S. $1.25 each. See your local Adventist

Book Center or order from ABC Mailing Service, P.O. Box 7000, Mountain

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You may also order by phone.

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ISRAEL

FIELD

NORTH AFRICAN

MISSION

Algeria

Morocco

Church

Population Churches Members

Unions

BEIRA

THEOLOGICAL

SEMINARY

ungary

Romania

Angola



7,078,000

Austrian Union of Churches



7,505,000

Bulgarian Church



8.862,000

Czechoslovakian



15,312,000

Franco-Belgian



63,954,000

`German Democratic Republic



6,737,000

Hungarian



10,713,000

Italian Union of Churches



57,428,000

Mozambique



10,473,000

Portuguese Union of Churches



9,933,000

Romanian



•



22,201,000

South German



30,866,685

Spanish Union of Churches



37,497,000

Swiss



6,399,000

West German



30,694,315

Yugoslavian



25,078,000

Greek Mission



9,599,000

Israel Field



3,871,000

North African Mission



45,205,000

198

58,346

2,829

3,227

139

7,635

139

9,322

298

10,248

131

4,814

4,871

104

26,434

5,817

524

53,721

204

13,136

4,673

4,076

178

12.267

273

10,518

244

2,547

232,282

Belgium

EURO-AFRICA

DIVISION

ze hoslovakia

New classrooms

COLLONGES

SEMINARY

France

Collonges

witzerl

Austria

Italy

Yugoslavia

Bulgaria

Alba is

Portugal

Greece

Angola

Mozambique

Division Totals